Tag Archives: Repentance

Edward Taylor: Mine eyes, Lord, shed no tears but ink

04 Tuesday Jul 2017

Posted by in Edward Taylor, Literature, Uncategorized

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The poet begins with a seemingly impossible scene: a King of unsurpassed glory who blazes like the sun (whose crown a bunch of sunbeams was). Even his throne is made of life (sat on a cushion all of sunshine clear). The palace itself is a mass of precious stones.

Was there a palace of pure gold, all ston’d
And paved with pearls, who gates rich jasper were,
And throne a carbuncle, who King enthroned
Sat on a cushion all of sunshine clear;
Whose crown a bunch of sunbeams was: I should
Prize such as in his favor shrine me would.

Now, if there were such a place, he would desire the honor and fellowship of that king (I should prize such as in his favor shrine me would).

Such a King does exist: Christ the king. The poem is headed with the note that it is a meditation on Ephesians 2:18: “For through him we both have access by one Spirit unto the Father.”

Thy milk white hand, my glorious Lord, doth this:
It opes this gate and me conducts into
This golden palace whose rich pavement is
Of precious stones; and to this king also.
Thus throned and crowned: whose words are ‘bellished all
With brighter beams than e’re the sun let fall.

This stanza continues on with the imagery from the throne room of heaven in Revelation 4 & 5 and the depiction of heaven in chapters 21-22. The Lord gives us access unto this throne. It is interesting in this poem that it is the “words” in particular which are embellished and brighter than the sun.

The words of Christ — whose is the Word of God — are what grants access to this throne. In John 6:48, Peter says that Christ has the words of eternal life. In John 15:3, Jesus says that the disciples are clean because of the word he has spoken. The topic is too big for this discussion, but it is present here.

The poet having recognized the wonder of what has been granted him, turns on himself: He does not prize this honor as he should:

But oh! poor me, thy sluggish servant, I
More blockish than a block, as blockhead, stand.
Though mine affections quick as lightning fly
On toys, they snail-like move to kiss thy hand.
My coal-black doth thy milk-white hand avoid
That would above the Milky Way me guide.

Here he notes the common complaint of all who being to realize the astounding grant of God in Christ: What could be more wonderful than access to God? But, the things which most easily excite my affections are bauble, “toys”. What stupidity to treasure toys when endless beauty and glory can be had for the reception?

His despair now turns to God: Why should this even be? What is the aim of God in letting such a fool access to such wonder?

What aim’st at, Lord? [What do you aim at] that I should be so cross.
My mind is leaden in thy golden shine.
Though all o’re Spirit when this dirty dross
Doth touch it with it smutting leaden lines.
What shall an eagle t’catch a fly thus run?
Or angel dive after a mote inth’sun?

My presence, my words, my hand can only make things dirty (smutting). An eagle wouldn’t chase down a fly. An angel wouldn’t chance dust — why this with me?

And thus, he turns the fire of his poem upon himself: I should be wracked with sorrow and tears at my evil. I can see this is true of me, and yet the tears are missing. I have this knowledge: but not the affections. I should attack myself for this foolishness – but I can’t.

He then hits the point of the poem: All I have for sorrow is this poem (Mine eyes, Lord, shed no tears but ink):

What folly’s this? I fain would take, I think,
Vengeance upon myself. But I confess
I can’t. Mine eyes, Lord, shed no tears but ink.
My hand works, are words, and wordiness.
Earth’s toys wear knots of my affection, nay,
though from thy glorious self they’re stole away.

His heart is set upon the tokens and marks of the world — which are just, at best stolen glory.

Here he poem makes a turn: repentance.

The genius — if you will — of Christianity is that it both shows human beings our poverty and foolishness — our depravity and then it leads us to desire to be free: but we are not freed by our personal effort, but by the gracious work of God.

Conviction is not guilt: Conviction is a sight of sin and movement toward God. The true heart of Christianity is this constant turning away and toward: it is believing the God will receive me:

Oh! that my heart was made thy golden box
Full of affections, and of love divine
Knit all of tassles, and in true-love knots
To garnish o’re this worthy work of thine.
This box and all therein more rich than gold,
In sacred flames, I to thee offer would.

The human heart should be a box to treasure up affections toward God. As Richard Sibbes writes in the Faithful Covenanter:

Examine what affections we have to God: for it is affection that makes a Christian.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 6 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1863), 10.

With thy rich tissue my poor soul array
And lead me to thy Father’s house above.
Thy grace’s storehouse make my soul I pray.
Thy praise shall then wear tassels of my love.
If thou conduct me in thy Father’s ways
I’ll be the golden trumpet of thy praise.

Make a man who can praise you; transform me (lead me) and dress me in love for you and I’ll praise you. The desire to praise Christ — who is worthy of such praise is the hope of the Christian. This is not a servile praise but honest joy. We praise many lesser things — and our greatest moments of joy are in those moments we praise.

 

John Newton: How to Preach the Doctrines of Grace.3

17 Friday Jun 2016

Posted by in John Newton, Preaching, Repentance, Uncategorized

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III.  The Scriptural Testimony

Having considered the practical effects based upon his observation, Newton looked to the Scripture example:

But, not to insist on this, nor to rest the cause on the authority or examples of men, the best of whom are imperfect and fallible, let us consult the Scriptures, which, as they furnish us with the whole subject-matter of our ministry, so they afford us perfect precepts and patterns for its due and orderly dispensation.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 175.

A.  Jesus

Jesus is unquestionably the greatest example of how to properly present the “Gospel”.

  1.  Jesus did not “tickle ears”

The Lord Jesus was the great preacher of free grace, “who spake as never man spake;” and his ministry, while it provided relief for the weary and heavy laden, was eminently designed to stain the pride of all human glory. He knew what was in man, and declared, that “none could come unto him, unless drawn and taught of God;” John 6:44–46.

Ibid.

2.  Yet Jesus did call to repentance.

Newton gives three examples of Jesus preaching which some might consider “legalistic” as opposed to “grace”:

John 6:27 (ESV)27 Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”

John 12:35 (ESV)35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.”

Luke 13:24–27 (ESV)24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’

These passages show Jesus commanding people indiscriminately to obey the call of God. To these passages, one could easily append others:

Mark 1:14–15 (ESV)14 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

This example is especially appropriate, because it calls all to repent in the direct context of proclaiming the “gospel”.

B.  The example of the Apostles

1.No one can fairly accuse the Apostles of having a Pelagian view of human ability

Consider their letters. For example, Paul writes:

Romans 9:16 (ESV) 16 So then it depends not on human will or exertion, but on God, who has mercy.

John writes:

John 1:12–13 (ESV)12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

2.  The Apostles repeatedly called for repentance

There are numerous examples in Acts of an Apostle preaching repentance:

Acts 3:19 (ESV) 19 Repent therefore, and turn back, that your sins may be blotted out,

Newton relies primarily upon the case of Simon Magus. This is a particularly strong example, because Simon Magus was unquestionably an unbeliever at the time Peter calls him to repentance:

Peter’s advice to Simon Magus is very full and express to this point; for though he perceived him to be “in the very gall of bitterness, and in the bond of iniquity,” he exhorted him “to repent, and to pray, if perhaps the thought of his heart might be forgiven.” It may be presumed, that we cannot have stronger evidence that any of our hearers are in a carnal and unconverted state, than Peter had in the case of Simon Magus; and therefore there seems no sufficient reason why we should hesitate to follow the Apostle’s example.

Id at p. 176.

The Paradox of Grace

02 Wednesday Dec 2015

Posted by in Forgiveness, Grace, Leviticus, Uncategorized

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It is absolutely true that a work of grace changes the human heart; that grace leads to holiness. Yet, such one in whom grace truly works never trusts that change as a basis for redemption. The more the heart and life are transformed, the more clearly one sees the need for Christ’s merit:

“Again, a trust in change of life is evidence of unchanged heart. The Spirit leads not to such rotten ground. He never prompts such arrogant conceits. The saintliest man increasingly sees evil cleaving, as the bark to trees—as feathers to the fowl. He knows no hope, but Jesus’ life, and Jesus’ death. This is the fire, which God prescribes. And this alone the child of God will bring”

Henry Law “Christ is all’.”

The Spiritual Chymist, Meditation XIX: Upon a Greek Accent

02 Wednesday Dec 2015

Posted by in Biblical Counseling, Confession, Humility, Meditation, Repentance, William Spurstowe

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From William Spurstowe, The Spiritual Chymist, 1666. The prior post is this series is here.

Delphi (XIX)

Accents are by the Hebrews aptly called Sapores, tastes or savors that speech or [those] word without some observance of them are like Job’s white of an egg, without salt, insipid, and unpleasant. In the Greek they derive their name from the due tenor, or tuning of words, and in that tongue words are not pronounced according to the long or short vowels, but according to the accent set up on them, which directs the rise or fall, the length or brevity of their pronunciation.

Now, what accents are to Greek words, that methinks circumstances are to sins, which, as so many moral accents do fitly serve to show there just and certain dimensions, and teach us aright to discern how great or small they be. And he, that without respect had onto them, does judge of that bigness of sins, is like to error as much as a man that should take upon him, without mathematical instruments, to give it exactly the greatness of the heavenly bodies, and to pronounce of altitudes, distances, aspects, and other appearances, by the scanning of the eye.

Is this not the Scripture way to set out sin, by the place, time, continuance in it, and repetitions of it? They provoked him at the Red Sea, where they saw the mighty works of his power, and making the deep to be their path to Canaan, and the Egyptian’s grave. They tempted him in the wilderness, where their food, drink, clothes, were all made up by miracles. The clouds yielding them meat [their food], the dry rock water, and their garments not waxing old.

Does he not aggravate them, by the long space of their continuance in them, saying that they grieved him 40 years? Does he not number the times of their reiterated, murmurings and rebellions, and make it as a ground for his justice to destroy them?

Necessary therefore it is, that in the duty of self-examination, and reviews of the book of conscience, we do not only read over the naked facts which have been done by us, but that we look into those apices peccati, little dots and tittles which are set up on the head of many sins(the circumstances I mean with which they are committed) or else we shall never read that book aright, or learn to know what sins are great or what small. The fact and circumstances are both noted in the journals of conscience, though they be not equally legible. And he that is truly penitent will make it a chief part of his work to find out one as well as the other, as being the best means both to get the heart broken for and from sin.

What shame? What fear? What carefulness? What revenge will a serious sight of the several aggravations that meet in the interpretation of a sin move up and stir the heart of the sinner? Will he not say, what a beast am I to sin against so clear a light? To break so often my own vows, to defer so long my repentance and rising again? What revenge shall I now take of myself to witness my indignation? What carefulness shall I exercise to evidence the truth of my return? With diligence shall I use to redeem my lost time, who have joined the morning of the task and the evening of the day together? These, and such like thoughts, will sin, when it is read as it is written, and accented in the conscience produce.

But a general knowledge and sight of it, without such particularities, will neither make nor leave any impressions but what they are both slight and confused.

Do thou therefore, holy God,
teach me to understand the errors of my ways aright,
And by the light of thy Spirit
Make me to see that circumstances in sins are not motes, but beams,
and greatly intend their guilt — if not their bulk.
That so I may mourn for those sins which carnal men conceive to be but so many black nothings;
And abhor myself for those corruptions in which they indulge themselves.

The Spiritual Chymist, Meditation XV

18 Tuesday Aug 2015

Posted by in Biblical Counseling

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Upon Spiritual and Bodily Sickness

The soul has it’s maladies as well as the body; and such that for their likeness to them, do often borrow their names from them.

Pride is a timpani; avarice, a dropsy; security, a lethargy; lust a calenture; apostasy an epilepsy. And yet though these names of bodily diseases to happily serve to point out and shadow the nature of the spiritual. How wide is the difference between the patients of one and of the other, in regard of those qualities which may dispose them for a cure and recovery out of them.

In the diseases of the body it matters not whether the patient know the name of his disease, or understand the virtue of the medicines which are prescribed, or be able to judge of the increase, height, and declination of his distemper by the beatings of his pulse. The whole businesses is managed by the care and wisdom of the physician, who oft times conceals the danger on purpose, lest fear and fancy should work than his physic, and hinder the benefit of what he applies.

But in the maladies of the soul is far otherwise. The first step onto spiritual health is the distinct and clear insight of sin: which makes men to understand the plague of their own hearts. Christ heals by light, as well as by influence. He first convinces them of sin, and then he gives the pardon. He discovers the disease to them, and then it ministers the medicine.

Ignorance is a bar to the welfare of the soul (though not of the body) and makes the divine remedies to have as little effect upon it, as purges or cordials have upon the glasses and to which they’re put.

It is Solomon’s peremptory conclusion, that a soul without knowledge is not good, nor indeed can be, because it lacks a principle, which is this necessary to goodness as vision is a power to the eye to enable it to discern its object.

How can he ever value holiness who understands not what sin is? Or desire Savior, who is no sense of his needs?

O therefore blessed Lord
Do thou daily or open my eyes
that I may see myself to be among the sinners,
—and not among the righteous
Among the sick,
— and not among the whole:
That I may be so healed by thee
—who came not to call the righteous but sinners to repentance,
nor to save the whole, but the sick.
Be thou my physician, and let me be thy patient,
Until thou makest me to say,
I am not sick,
Because thou hast forgiven me of all my iniquities.

The Spiritual Chymist, Meditation 7

16 Saturday May 2015

Posted by in William Spurstowe

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Upon a Sight of a Lily and a Violet

These two flowers brought to my mind a saying of Jerome to this effect, that it is better and more honorable to be a lily than a violet. Which, when stripped of its metaphorical clothing comes to this much, that, to be always pure is more commendable than to bear the blush of sin. Spotless innocence does far exceed the greatest penitence.

It is a truth beyond all controversy that innocence is worth more than any penitence.

Innocence being the only the robe of glory, that covered man when first created. If he had never divested himself of innocence, he would never have experienced shame or sorrow. For shame and sorrow are both passions that had their entrance into the world with sin — and shall in the same moment with sin die and expire.

But next to pure virgin purity from sin, the most desirable thing is true and unfeigned penitence for sin. For even though penitence cannot restore a man to his state without sin — time lost and innocence being two irrevocable things — yet it will (through God’s ordination) abundantly give him the capacity for mercy and pardon.

When Ephraim was struck upon his thigh and was ashamed because he bore the reproach of youth [Jeremiah 31:18-19], how earnestly did God remember him? Is Ephraim my dear son? When the Prodigal returns as a penitent, how affectionately did his father embrace him, falling on his neck and kiss him? How the father cuts off the son’s confession by speedily calling for the ring, the robe, the shoes to adorn him — and the fatted calf to feast him! [When we repent, how willingly God comes to receive us.]

O, blessed Lord! How willingly would I (who has nothing of the unspotted purity of the lily) partake plentifully of the tincture of the violet. How fain would I, who have a forehead [stubbornness] to commit sin before you, have a face to blush for sin done against you. My sins are as the sands of the sea for number — O, that my tears were as the water of the sea for abundance.

But who — but you — Lord can change me — a proud and unhallowed sinner — into a real and broken convert? That grace, by which mine whole person must be molded into a penitential frame, is altogether yours: heart, hand, eyes, tongue, cannot move in the least without you. They are lifeless members till you quicken them; yea, rebellious until you subdue them.

Do you therefore, by a powerful energy, fit every part for its proper duty.

Let my hand smite my breast, as the fountain and root from which all my iniquities do spring.

Let my tongue confess them,

my eye mourn for them,

my face, blush for them,

and my heart bleed for them.

Then shall I unfeigningly say and acknowledge,

My ruin is from my self, but in you is my help, O Lord!

Photo courtesy of Bill Gracey

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 24

20 Thursday Nov 2014

Posted by in Paul Baynes, Repentance, Spiritual Disciplines

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CHAPTER TWENTY FOUR: THE PRIVILEGES OF THE GODLY: STRENGTH TO AVOID AND RECOVER FROM SIN

  • As for the second, that it is, that the faithful are taught and enabled of God to avoid great faults and reproachful evils, this is plain for Scripture. Proverbs 19:23; Saul 119 10-11. And is seen it the examples Enoch, Abraham, Moses, Joshua, Samuel, David, show; with others who for the time of their dear acquaintance with God, committed not any such heinous press passes, as work common stains lives in the lives of others.
  • By this so excellent and invaluable privilege, the doing of good becomes meat and drink onto the faithful, so that they can serve God even in a good and joyful heart in all things. Deuteronomy 12:18, 28:47. That they mind heavenly things without that tediousness which is seen in others; perform earthly business with heavenly minds; and always rejoice before the Lord.
  • And Still Perfection is not for Now.
  • Not that they have no rebellion; for they find strife always, and are in part led captive by it, that they might not triumph before the victory. Partly that feeling their own weakness, they may more wholly depend on God, and partly that their future victory may appear more glorious. But all this while, though many wounds be received, the Christian is never so vanquished, but that recovering again by the power of God he goes on with steadfast joy.
  • The Liberty of Repentance
  • A further liberty is that if a godly do by any occasion fall from their settled course into any offense, whereby their consciences are wounded and accuse themselves, they may return again on to God, with certain assurance of be received by him. 1 John 2:2. Without this privilege they are were but small encouragement for any Christian, because of our frequent falls.
  • Therefore the Lord does not only permit us to do thus, but calls and waits for it; yes, he is highly offended if we do not do so. Jeremiah 8. And for the effecting of it, he has given charge to the pastors, as in Ezekiel 34:3, and to others, Galatians 6:1. How great a privilege this is, they know full well who have experience of an afflicted conscience, to whom no tidings can be more gladsome than this, if it be rightly applied. It draws from such many thanks and praises, and so brings much honor to God.
  • Not an Encouragement to Sin
  • But this must be warily and wisely received, that we neither take occasion hence to embolden ourselves to sin, or to content ourselves with slight repentance; for God’s mercies must be instantly sought for, and then his favor may not be doubted of, as appears by the example in Ezekiel 10:1.
  • So that here are two extremes are to be avoided, that is, that neither we presume upon slight and shallow repentance, nor languish in desperate and unfruitful sorrow, but in sound humiliation hope steadfastly for pardon and say to our souls as David does Psalm 43:5.
  • The same it is spoken of actual sins must also be understood of dullness, idleness, unprofitable barrenness of heart; and such other corruptions which are wont to quench the work of God’s Spirit and to be the seed of many cursed evils. The Lord’s will is that from hence we should expect faith to give us strength to avoid sin as much as we expect his mercy to forgive sin.

God has Given us Means to Obtain Help

  • The very helps themselves which God has given to us to further our salvation are great privileges, and so to be accounted.
  • As that by prayer we may have access to God to break our mind, lay open our grief, and that with confidence. And that by watchfulness, we may escape those dangerous snares of Satan, wherein so many are entangled, and that we may in the end of every day make up our accounts with joy, to keep all straight. For onto these, suchlike helps, God has promised a blessing and we must by faith look constantly the same. For there is no fruit of the best helps if we use them not in faith. James 1:6.
  • These are great privileges, that howsoever many through earthliness, sloth, and waywardness, out of their hearts they be not so esteemed, and therefore either not used, or else formally or slightly, yet we should account the more of them: as being so glorious, that the dim eyes of profane persons could not behold. Praise God the more, who makes them so sweet and gainful for us, which on to many are very gall and wormwood.

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/11/18/paul-baynes-brief-directions-unto-a-godly-life-chapter-23-2/

Theophilus of Antioch to Autolycus: Turn or Burn

09 Thursday Oct 2014

Posted by in Ante-Nicene, Apologetics, Church History

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/09/21/theophilus-of-antioch-on-politics/

Theophilus gives an account of his conversion and calls upon his friend to likewise convert. It interesting in this short passage how he easily holds together matters which latter Christians have divided.

First consider the matter of apologetics: Does one believe as the result of evidence or does one believe as the result of being confronted by God in the Scripture and irresistibly believing (evidence then coming second as confirmation). Theophilus holds both positions:

Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished.

Second, Theophilus does not divide faith & obedience; nor does he find obedience meritorious. Faith & obedience are inseparable responses to disclosure of God to his soul.

Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, “We have not heard, neither have we known.” But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each.

To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, “Show me thy God,” this is my God, and I counsel you to fear Him and to trust Him.

Three additional observations on the text.

First, Theophilus has an unflinching confidence in the “prophetic Scriptures” (the language sounds similar to Second Peter’s “prophecy of Scripture”). It is stated, it is true, you had best believe.

Second, Theophilus sees the future judgment and eternal punishment as an apologetic, a “witness” to God. The warning of God having been incomprehensible and denied; the judgment of God will give final and eternal proof of God’s existence and authority:

when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, “We have not heard, neither have we known.”

Third, he continues the idea of Justin that the Greek philosophers followed the Hebrew prophets.

The sunshine is always sweeter after we have been in the shade

18 Monday Nov 2013

Posted by in 1 Thessalonians, Assurance, Biblical Counseling, Repentance, Robert Murray M'Cheyne

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To M.B., One of his flock who had felt deserted in soul
Peterhead, February 7, 1843.

Here is a model of pastoral advice and counsel to one who feels a loss of assurance of one’s salvation. While not the only possible cause for a loss of assurance, persistence in some sin will cause a believer to suffer a lack of assurance (for a further discussion of this issue, see, https://memoirandremains.wordpress.com/2011/10/21/a-cherished-sin-can-damage-assurance/). Note how M’Cheyne begins with kindness and sympathy. Even as Paul wrote kindly to the Corinthians despite their manifest sins (1 Corinthians 1:1-13), M’Cheyne writes to his “friend.” He weeps with one who weeps (Romans 12:15b). When a Christian has moved from rebellion in sin to sorrow for sin, when one has shown to be weak and fainthearted, the wise counselor will match encouragement and help for the weak and faint-hearted (1 Thessalonians 5:14) (If this had been sometime earlier in the progress of the sin, perhaps M’Cheyne would have been required to admonish this friend.).

Dear Friend,

—I was very happy to hear from you. I grieve to hear of your sorrow; but Job’s sorrow was deeper, and David’s also, in Ps. 42. If you cannot say, “I found Him whom my soul loveth,” is it not sweet that you can say, “I am sick of love”—He is my beloved still, though He has withdrawn himself and is gone for a time? Seek into the cause of your declension. See that it be not some Achan in your bosom,—some idol set up in the corner of your heart. See that it be not some allowed sin,—an unlawful attachment that is drawing you away from the bleeding side of Jesus, and bringing a cloud between you and that bright Sun of Righteousness. When you find out the cause, confess it and bewail it in the ear of a listening God. Tell Him all; keep nothing back. If you cannot find out the cause, ask Him to tell it you. Get it washed in the blood of Jesus. Then get it subdued.—Micah 7:19. None but the Lord Jesus can either pardon or subdue. Remember not to rest in a state of desertion. “I will rise now and go about the city.” And yet do not think that you have some great thing to do before regaining peace with God. The work on which peace is given has all been done by Jesus for us. “The word is nigh thee.” Christ is the end of the law for righteousness to every one that believeth.

The sunshine is always sweeter after we have been in the shade; so will you find Jesus in returning to Him. True, it is better never to wander; but when you have wandered, the sooner you return the happier you will be. “I will go and return to my first husband, for then it was better with me than now.” Hos. 2:7.

Do not delay, but humble yourself under his mighty hand, and He will exalt you in due season.

I have been speaking to-night in this place to a large and attentive audience on Zech. 9:9. May you be enabled to apply it. Remember me to Mrs K——, and also to all your fellow-servants whom I know and love in the truth. Tell N—— C—— to make sure that she is in Christ, and not to take man’s word for it. Tell E—— L—— to abide in Jesus; and tell her brother to take care lest he be a rotten branch of the true vine. Tell W—— J—— to be faithful unto death.

I have no greater joy than to know that my children walk in the truth.—

I am, your loving pastor, etc.

Robert Murray M’Cheyne

The Continuity of our Way of Thinking and Striving has been Interrupted by it

09 Saturday Nov 2013

Posted by in Atonement, Christology, James Denney, Repentance, Thomas F. Torrance

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Denney and Torrance make the point too easily based over in the presentation of the Gospel: one cannot both receive the atonement of Christ and be the same person afterward. To receive the work of Christ’s atonement requires death and life (Galatians 2:20).

The Atonement is a reality of such a sort that it can make no compromise. The man who fights it knows that he is fighting for his life, and puts all his strength into the battle. To surrender is literally to give up himself, to cease to be the man he is, and to become another man. For the modern mind, therefore, as for the ancient, the attraction and the repulsion of Christianity are concentrated at the same point; the cross of Christ is man’s only glory, or it is his final stumbling-block.

James Denney, The Atonement and the Modern Mind, 3. Thus, we cannot even begin to know what we mean of the atonement unless and until we receive Christ’s work of atonement:

the truth that there is forgiveness with God, and that this forgiveness comes to us only through Christ, and signally or specifically through His death. Unless it becomes true to us that Christ died for our sins we cannot appreciate forgiveness at its specifically Christian value. It cannot be for us that kind of reality, it cannot have for us that kind of inspiration, which it unquestionably is and has in the New Testament (17).

Torrance likewise explains that the atonement interrupts everything of our lives. We cannot simply add forgiveness of sin to our existing life. Rather, to receive the forgiveness of sins means that we have become something new:

Here we must recall that in the death of Jesus Christ we have a deed of divine intervention which sets our life on a wholly new basis…This reversal means we cannot think our way into the death of Christ because the continuity of our way of thinking and striving has been interrupted by it, but we may think our way from it if we follow the new and living way opeened up to us in the crucifixion. Here is a deed of unearthly magnitude before which we can only bow in utter humility–far from being able to fit the death of Jesus into our life and our own preconceptions or notions we face the demand that we should be conformed to his death. We can understand the cross only by metanoia, repentance and change of mind, which is correlative on our part to the ‘wonderful exchange’ or mirifica commutatio on Christ’s part when he who was rich was made poor for our sakes that we might become rich ….

T.F. Torrance, Atonement, 3. A child cannot be both adopted into a new home part of another family. A groom cannot be married and yet a bachelor. To join the Marines will transform a life. To come ot know the atoning work of Christ necessarily transforms the human being. When I think of it like that, I begin to wonder: How rare a thing is this? It is not merely moral renovation; it is ontological, psychological, noetic, moral — it is to be someone else.