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Romans 12:1, First Sermon, Introduction

06 Thursday Jan 2022

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I previously posted some essays for a study on Romans 12 (currently, I am part way through “body”, but have stalled a bit to read a couple of books on the Incarnation since it is relevant to “body”). In addition to the explanatory essays I also intend to prepare sermons. I think of the essays as prose and the sermons as poetry; one as explanation, one as persuasion (although both contain both elements, the emphasis is different.)

Below is the introduction to the sermon. The most common introduction in the circles with which I am familiar involves some sort of story which introduces the main point. So if I wish to emphasis self-sacrifice for a greater good, I may tell a story about soldier who risks much for his companions. This can be quite effective, because it can make an abstract idea concrete for those who are listening. Also a story, well told, gets the attention of the listener. It also provides a porch for the listener to enter the house. Since the sermon will always be coming after something else, getting attention and preparing the listener are valuable aims.

But that is not the only way to introduce a sermon. Below, rather than introduce a story, I seek to introduce a question. In this case, why did Paul chose a particular word? The sermon then acts to answer the question.

Romans 12:1–2 (ESV) 

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. 

Paul is writing a letter to people, many of whom he had never met; a letter to a church he had never attended. Throughout this letter, he has been very bold telling them what they must know; explaining to them how they are to think about the work of God in Jesus Christ. Paul is writing with the confidence and authority of an apostle of Jesus Christ. 

The first 11 chapters have been development of doctrine. It is the most detailed, sustained explanation of the Christian life from a state of nature to glorification which appears in the Bible. He explains sanctification and answers questions about the deep things of election. 

The final section of the letter, beginning here, sets forth practical instruction on how to live a Christian in the world, and with other Christians—which is often a far more difficult matter. He will give very precise and direct commands. The commands are often profoundly difficult, such as bless those who persecute you. 

But here, when opens up this second he makes an interesting word choice. There is no word in English which has the same connotations as Paul’s word. When the word is used as a noun, it is used to the Holy Spirit, who is a Comforter in John 14. In 1 John 2, Jesus is said to be an Advocate; same word. There is also a verb with the same general meaning, and it can be translated exhort, or encourage, or beseech, or entreat.

It is not quite a command, but it is more than a suggestion. Paul is not offering opinions; he is an apostle and is giving direction. But he opens this series of direction with this interesting word. If you’re curious, it sounds something like this, parakalo. 

Peter does the same thing in his first epistle. In chapter 2 and verse 11, we read

Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 

1 Peter 2:11 (ESV) Peter is using the same word as Paul uses here. There are a few other uses of this word in Paul which we will have a chance to consider. Why would an apostle, such as Peter or Paul—the “greatest”, if we can use such a word in this case—of apostles; why would they begin their most urgent instructions as an appeal and not as direct requirement?

They will both follow up this introduction with direct requirements: You must do this, you must not do that. They know how to issue direct commands. Nor are they timid men. They both showed themselves to have uncommon courage. They were both willing to face the threat of certain death with great poise. 

Nor were they unintelligent men who used words without thought. These were men who turned the world upside down by merely speaking. They brought no armies; they used no force. They had no political power. They did not command tremendous wealth. They were both Jews, who—to the Romans who knew about Jews—were strange people who would not eat pigs and who would not work on Saturday and who were circumcised.  Their strangeness would certainly not increase their persuasive appeal.  And yet, by merely speaking they transformed the world. 

Their words are such that people in China and Chile, India and Indiana, Laos and Lagos, adhere to what they said and wrote. That is astounding. So, we cannot simply ignore their decision when they make a choice of words which may surprise us. 

Why then does Paul, and Peter, use this word when it comes to a critical juncture. I believe there are two answers. The first answer: They are explaining to us, the nature of the obedience which a Christian should render to the command of God. The second answer: They are modeling for us, the type of leadership which should mark a Christian leader. Each of these ideas will need space to move and so there will be two sermons, one for each.

As to the nature of Christian obedience, there are three parts. The obedience of a Christian should flow from faith, hope, and love. Paul uses the word entreat, urge, beseech, because he was us to hear and see that our obedience flows from faith, hope, and love. He does not need to demand such obedience but merely stir-up our hearts and obedience will follow as a delight.

And so to the first point, The obedience of a Christian must flow from faith.

The Sinner’s Mourning Habit

07 Saturday Aug 2021

Posted by in Job, Repentance, Thomas Adams, Thomas Adams

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This sermon by Thomas Adams was preached on March 29, 1625, just after the death of King James

The Sinner’s Mourning-Habit

(A habit here means an outfit, the way one dresses in mourning.)

The text given is Job 42:6, “Wherefore I abhor myself, and repent and dust and ashes.” 

Adams begins with the implicit question, How does God speak to us, what does God do to gain our attention?

Affliction is a winged chariot, that mounts the soul toward heaven; nor do we ever rightly understand God’s majesty as when we are under our own misery….The Lord hath many messengers by which he solicits man….But among them all, none dispatcheth the business surer or sooner than affliction; if that fail of bring a man home, nothing can do it.

God had used affliction to gain the attention of Job and Job’s repentance here in “dust and ashes” is the end of that work. Where we may consider three degrees of mortification: the sickness, the death, and the burial of sin. 

To study God is the way to make a humble man; and a humble man is in the way to come unto God.

Adams comes to the first word of the text, “Wherefore.”  This establishes the basis upon which Job was humbled. Adams sees two elements here: (1) God’s majesty and (2) God’s mercy as the basis for Job’s humility.

As to majesty, “Mathematicians wonder at the sun, that, being so much bigger than the earth, it doth not set it on fire and burn it to ashes: but here is a wonder, that God being so infinitely great, and we so infinitely evil, we are not consumed.”

As to mercy: Meditating upon the mercy of God is the great means to humble us, “nothing more humbles a heart of flesh.”

It is a certain conclusion, no proud man knows God.

Humility is not only a virtue itself, but a vessel to contain other virtues: like embers, which keep the fire alive that is hidden under it. It empieth itself by a modest estimation of its own worth that Christ may fill it….All our pride, O Lord, is from want of knowing thee.

Next words, “I abhor myself. It is a deep degree of mortification for a man to abhor himself.”

He that doth not admire himself is a man to be admired.

He that doth not admire himself

Is a man to be admired

But the children of grace have learned another lesson – to think well of other men, and to abhor themselves. And indeed, if we consider what master we have served, and what wages deserved, we have just cause to abhor ourselves. What part of us hath not sinned that it should not merit to be despised?

He then asks this question, which raises a fascinating psychological question as to the nature of self-centeredness and more particularly the sin-centeredness of human beings. Perhaps this centering upon sin is truly what is at issue in narcissism rather than the bare “self.” Here is Adams’ observation on this point:

That we love God far better than ourselves is soon said; but to prove it is not so easily done. He must deny himself that will be Christ’s servant, Mark viii. 34. Many have denied their friends, may have denied their kindred, not a few have denied their brothers, some have denied their own parents; but to themselves, this is a hard task. To deny their profits, to deny their lusts, to deny their reasons, to deny themselves? No, do to all this they utterly deny.

But this denial of self and abhorrence of the sin which inhabits this is the heart of repentance.

Thus, if we deny ourselves, 

God will honor us.

If we abhor ourselves,

God will accept us.

If we hate ourselves, 

God will love us.

If we condemn ourselves, 

God will acquit us.

If we punish ourselves,

God will spare us. 

Yea, thus if we seem lost to ourselves,

We shall be found in the day of Jesus Christ.

Next, he comes to the words, “I repent.” Rather than explain the nature of repentance, Adams’ goal is to bring us to repentance. He begins by noting that for many the potential for repentance perversely becomes an encouragement to sin. But such thinking is faulty, repentance – true repentance – can never be a basis to encourage sin: “repentance is a fair gift of God.” 

Man’s heart is like a door with a spring-lock; pull the door after you, it locks of itself, but you cannot open it again without a key. Man’s heart naturally locks out grace; none but he that hath the key of the house of David, Rev. iii.7, can open the door and put it in. God hath made a promise to repentance, not of repentance; we may trust to that promise, but there is no trusting to ourselves.

We have no promise that God will grant us repentance, and without repentance there is no reconciliation with God. True repentance does not lie in magic words nor in our natural ability. True repentance is something given and granted by God. 

Nor yet must we think with this one short word, ‘I repent,’ to answer for the multitude of our offenses; as if we, that had sinned in parcels, should be forgiven in gross….Nor is it enough to recount them, but we must recant them….

If we could truly weigh our iniquities, we must needs find a necessity of either repenting or of perishing. 

Shall we make God frown upon us in heaven, 

Arm all his creatures against us on earth? 

Shall we force his curses upon us and ours;

Take his rod, and teach it to scourge us with all temporal plagues; 

And not repent?

Shall we wound our consciences with sin, 

That they may wound us with eternal torments;

Make a hell in our bosoms here, 

And open the gates of that lower hell to devour us hereafter, 

And not repent?

Do we give by sin Satan a right to us

A power over us

An advantange against us: 

And not labor to cross his mischiefs by repentance?

Do we cast brimstone into that infernal fire, 

As if it could not be hot enough, or we should fail of tortures expect we make ourselves our own tormentors?

And not rather seek to quench those flames without penitent tears?

How then will we put off sin? We cannot look to repentance as a remedy to sin if we look to it as an excuse for sin. We start with looking to the end of sin, “If we could see the farewell of sin, we would abhor it and ourselves for it.” Look at the consequence which will flow from the sin: what will happen? How will your conscience stand? 

Finally the phrase, “Dust and ashes.” 

This is a wonderful line, “I have but on stair more, down from both text and pulpit, and this a very low one, ‘Dust and ashes.’”

What keeps us from thinking of this end? 

How may doth the golden cup of honor make drunk, and drive from all sense of mortality. Riches and heart’s ease are such usual intoxications to the souls of men, that it is rare to find any of them so low as dust and ashes.

Dust as the remembrance of his original; ashes, as the representation of his end. Dust, that was his mother; ashes, that shall be the daughter of our bodies.

Dust the matter of our substance, the house of our souls, the original grains whereof we were made, the top of all our kindred. The glory of the strongest man, the beauty of the fairest woman, all is but dust. Dust, the only compounder of differences, the absolver of all distinctions. 

Who can say which was the client, which the lawyer; 

which the borrower, which the lender; 

which the captive, which the conqueror, 

when they all lie together in blended dust?

….

Dust, 

The sport of the wind,

The very slave of the besom [a broom].

This is the pit from whence we are digged, 

And this is the pit into which we shall be resolved.

As he writes later, we are made from dust and live in the empire of dust.

I conclude

I call you not to casting dust on your heads

Or sitting in ashes

But to that sorrow and compunction of souls

Whereof the other was but an external symbol or testimony.

Let us rend our hearts and spare our garments

Humble our souls without afflicting our bodies. Is. lviii.5. 

It is not the corpse wrapped in dust and ashes,

But a contrite heart, 

Which the Lord will not despise. Ps. li. 17.

Let us repent our sins 

And amend our lives;

So God will pardon us by the merits

Save us by the mercies,

And crown us with the glories of Jesus Christ.

Thomas Manton, The Temptation of Christ, Sermon 1.c

17 Thursday Dec 2020

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The prior post on this sermon may be found here.

Here, Manton ends with the practical application:

III. The good of this to us. 

It teacheth us divers things, four I shall instance in.

1. To show us who is our grand enemy, the devil, who sought the misery and destruction of mankind, as Christ did our salvation. (Matt. 13:19 & 39; John 8:44)

2. That all men, none excepted, are subject to temptations. (If Jesus was not exempt form temptation, than neither shall we)

3. It showeth us the manner of conflict, both of Satan’s fight and our Saviour’s defence.

[1.] Of Satan’s fight. It is some advantage not to be ignorant of his enterprises: …He assaulted Christ by the same kind of temptations by which usually he assaults us. The kinds of temptations are reckoned up: 1 John 2:16, ‘The lusts of the flesh, the lusts of the eye, and the pride of life.’ …

What then shall we do, knowing that we will be tempted and knowing something of how we will be tempted. The answer comes from the way in which Christ defendanted himself

[2.] The manner of Christ’s defence, and so it instructeth us how to overcome and carry ourselves in temptations. And here are two things whereby we evercome:—

(1.) By scripture….

But not as a talisman which is raised to chase off the Devil. That is evident, because the Devil quoted Scripture as part of his temptation. 

It is good to have the word of God abide in our memories, but chiefly in our hearts, by a sound belief and fervent love to the truth.

The Scripture is effective because it is embedded and is an automatic element of our thinking. It sets out an intellectual habit. This leads to the next element of defense noted by Manton:

(2.) Partly by resolution: 1 Pet. 4:1, ‘Arm yourselves with the same mind,’ viz., that was in Christ. When Satan grew bold and troublesome, Christ rejects him with indignation. Now the conscience of our duty should thus prevail with us to be resolute therein; the double-minded are as it were torn in pieces between God and the devil: James 1:8, ‘A double-minded man is unstable in all his ways.’ Therefore, being in God’s way, we should resolve to be deaf to all temptations.

He ends with encouragement. This sermon could easily be discouraging: The Devil will assault you. He is powerful and intelligent. If it was merely make sure you remember enough Bible and stiffen you spine, this could easily become a matter of discouragement, because then it would make it seem as the power lay wholly with us. Instead, he sets out the example as proof that we will prevail:

4. The hopes of success. God would set Christ before us as a pattern of trust and confidence, that when we address ourselves to serve God, we might not fear the temptations of Satan. We have an example of overcoming the devil in our glorious head and chief. If he pleaded, John 16:33, ‘In the world ye shall have tribulation, but be of good cheer, I have overcome the world;’ the same holdeth good here, for the enemies of our salvation are combined. He overcame the devil in our natures, that we might not be discouraged: we fight against the same adversaries in the same cause, and he will give power to us, his weak members, being full of compassion, which certainly is a great comfort to us.

Having provided a general statement of the case, he proceeds to some particulars. 

Use. Of instruction to us:—

1. To reckon upon temptations. As soon as we mind our baptismal covenant, we must expect that Satan will be our professed foe, seeking to terrify or allure us from the banner of our captain, Jesus Christ. 

He then tallies up the types that immediately give way to temptation and return to “Satan’s camp.”

One type do not renounce Christ. Rather, they merely live as if Christ did not matter.

Now these are the devil’s agents, and the more dangerous because they use Christ’s name against his offices, and the form of his religion to destroy the power thereof; 

A second sort give way in a passive manner. They are not set against Christ in any obvious way; Christ simply does not matter to them.  They

tamely yield to the lusts of the flesh, and go ‘like an ox to the slaughter, and a fool to the correction of the stocks,’ Prov. 7:22 ….

A third sort begin well:

But then there is a third sort of men, that begin to be serious, and to mind their recovery by Christ: they have many good motions and convictions of the danger of sin, excellency of Christ, necessity of holiness; they have many purposes to leave sin and enter upon a holy course of life, but ‘the wicked one cometh, and cateheth away that which was sown in his heart,’ Matt. 13:19. He beginneth betimes to oppose the work, before we are confirmed and settled in a course of godliness, as he did set upon Christ presently upon his baptism. Baptism in us implieth avowed dying unto sin and living unto God; now God permitteth temptation to try our resolution. 

A fourth sort may not fall like the first three, but they will not leave the battle without a battle:

There is a fourth sort, of such as have made some progress in religion, even to a degree of eminency: these are not altogether free; for if the devil had confidence to assault the declared Son of God, will he be afraid of a mere mortal man? No; these he assaulteth many times very sorely: pirates venture on the greatest booty. These he seeketh to draw off from Christ, as Pharaoh sought to bring back the Israelites after their escape; or to foil them by some scandalous fall, to do religion a mischief: 2 Sam. 12:14, ‘By this deed thou hast given great occasion to the enemies of the Lord to blaspheme;’ or at least to vex them and torment them, to make the service of God tedious and uncomfortable to them: Luke 22:31, ‘Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat’—to toss and vex you, as wheat in a sieve. So that no sort of Christians can promise themselves exemption; and God permitteth it, because to whom much is given, of them the more is required.

Second, we need to realize that anything can and will be used to temptation, wealth or poverty. We are tempted by ease and affliction.

Third, 

His end is to dissuade us from good, and persuade us to evil. 

On one hand, he 

Dissuade[s] us from good by representing the impossibility, trouble, and small necessity of it. 

He also tempts us to evil:

He persuadeth us to evil by profit, pleasure, necessity; we cannot live without it in the world. He hideth the hook, and showeth the bait only; he concealeth the hell, the horror, the eternal pains that follow sin, and only telleth you how beneficial, profitable, and delightful the sin will be to you:

This quotation is remarkably similar to a passage in Thomas Brooks

Device (1). To present the bait and hide the hook; to present the golden cup, and hide the poison; to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin, and by hiding from the soul the wrath and misery that will certainly follow the committing of sin. By this device he took our first parents: Gen. 3:4, 5, ‘And the serpent said unto the woman, Ye shall not surely die: for God doth know, that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil.’ Your eyes shall be opened, and you shall be as gods! Here is the bait, the sweet, the pleasure, the profit. Oh, but he hides the hook,—the shame, the wrath, and the loss that would certainly follow!

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 12–13.

And again, Manton returns to a note of encouragement to close the entire sermon:

4. While we are striving against temptations, let us remember our general. We do but follow the Captain of our salvation, who hath vanquished the enemy, and will give us the victory if we keep striving: ‘The God of peace shall bruise Satan under your feet shortly,’ Rom. 16:2. Not his feet, but ours: we shall be conquerors. Our enemy is vigilant and strong: it is enough for us that our Redeemer is merciful and faithful in succouring the tempted, and able to master the tempter, and defeat all his methods. Christ hath conquered him, both as a lamb and as a lion: Rev. 5:5, 8. The notion of a lamb intimateth his sacrifice, the notion of a lion his victory: in the lamb is merit, in the lion strength; by the one he maketh satisfaction to God, by the other he rescueth sinners out of the paw of the roaring lion, and maintaineth his interest in their hearts. Therefore let us not be discouraged, but closely adhere to him.

Thomas Manton, The Temptation of Christ, Sermon 1.b

10 Thursday Dec 2020

Posted by in Thomas Manton

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II. The reasons why Christ submitted to it.

A. With respect to Adam, that the parallel between the first and second Adam might be more exact. … 

Manton draws out a series of parallels here:

And as in other respects, so in this;

 in the same way we were destroyed by the first Adam, in the same way we were restored by the second. 

Christ recovereth and winneth that which Adam lost. 

Our happiness was lost by the first Adam being overcome by the tempter; 

so it must be recovered by the second Adam, the tempter being overcome by him. 

He that did conquer must first be conquered, that sinners might be rescued from the captivity wherein he held them captive. 

The first Adam, being assaulted quickly after his entrance into paradise, was overcome; and therefore must the second Adam overcome him as soon as he entered upon his office, and that in a conflict hand-to-hand, in that nature that was foiled. 

The devil must lose his prisoners in the same way that he caught them. Christ must do what Adam could not do. 

The victory is gotten by a public person in our nature, before it can be gotten by each individual in his own person, for so it was lost. 

Adam lost the day before he had any offspring, so Christ winneth it in his own person before he doth solemnly begin to preach the gospel and call disciples; and therefore here was the great overthrow of the adversary.

2. In regard of Satan, who by his conquest got a twofold power over man by tempting, he got an interest in his heart to lead him ‘captive at his will’ and pleasure, 2 Tim. 2:26; and he was made God’s executioner, he got a power to punish him: Heb. 2:14, ‘That through death he might destroy him that had the power of death, that is, the devil.’ 

The note on Hebrews 2:14 is interesting, because it is a passage which receives strikingly little comment by preachers or commentators. 

Therefore the Son of God, who interposed on our behalf, and undertook the rescue of sinners, did assume the nature of man, that he might conquer Satan in the nature that was conquered, and also offer himself as a sacrifice in the same nature for the demonstration of the justice of God. 

This argument has affinity with Anslem:

The argument is briefly this: man must render satisfaction, and he cannot do it; but only man ought to, and only God can; hence, God became man in Jesus Christ. “This cannot be done except by a complete satisfaction for sin, which no sinner can make” (ii. 4, 3). “There is no one therefore who can make this satisfaction except God Himself.… But no one ought to make it except man; otherwise man does not make satisfaction.… If, therefore, as is evident, it is needful that that heavenly state be perfected from among men, and this cannot be unless the above-mentioned satisfaction be made, which no one can make except God, and no one ought to make except man; it is necessary that a God-man make it” (ii. 6, 4 and 5). Christ is God-man, not by conversion of the Divine nature into the human, nor by the blending of the two natures into a tertium quid, but by the co-existence of the two natures in one person (ii. 7). He must be of the race of Adam, in order to make satisfaction for it (ii. 8). Being sinless, He did not need to die (ii. 10). “But there is nothing more severe and arduous that a man can suffer for the honour of God of his own accord, and not as a matter of debt, than death. And a man can in no way more entirely give himself up to God, than when he delivers himself up to death for His honour” (ii. 11, 21). Christ’s death was therefore voluntary, and herein consisted its supreme value: His merits are infinite, hence superabundant and available for man’s rescue. It is then shown “how His death outweighs the number and greatness of all sins” (ii. 14, 1). The merit of His death is derived from the uniqueness of His personality; “because a sin which is committed against His person surpasses beyond comparison all those which can be conceived of apart from His person” (ii. 14, 7). “The life of this Man was so exalted and so precious, that it may suffice to pay what is due for the sins of the whole world, and infinitely more” (ii. 17, 40).

George Cadwalader Foley, Anselm’s Theory of the Atonement: The Bohlen Lectures, 1908 (London; Bombay; Calcutta; New York: Longmans, Green, and Co., 1909), 129–130.

Manton then draws an interesting observation concerning Christ as an example. There is a school which reads all of Christ’s work as solely exemplary. But Manton here states example then merit:

First, Christ must overcome by obedience, tried to the uttermost by temptations; and then he must also overcome by suffering. By overcoming temptations, he doth overcome Satan as a tempter; and by death he overcame him as a tormentor, or as the prince of death, who had the power of executing God’s sentence. 

So that you see before he overcame him by merit, he overcame him by example, and was an instance of a tempted man before he was an instance of a persecuted man, or one that came to make satisfaction to God’s justice.

And how that example can act as a comfort to us: We can trust Jesus:

C. With respect to the saints, who are in their passage to heaven to be exposed to great difficulties and trials. Now that they might have comfort and hope in their Redeemer, and come to him boldly as one touched with a feeling of their infirmities, he himself submitted to be tempted. [Heb. 2:18, 4:15] …..

Christ hath experienced how strong the assailant is, how feeble our nature is, how hard a matter it is to withstand when we are so sorely assaulted. His own experience of sufferings and temptations in himself doth entender his heart, and make him fit for sympathy with us, and begets a tender compassion towards the miseries and frailties of his members.

This also has a hint of Anselm in it: The value of Christ’s obedience was increased because it was given in the face of temptation:

4. With respect to Christ himself, that he might be an exact pattern of obedience to God. The obedience is little worth, which is carried on in an even tenor, when we have no temptation to the contrary, … Now Christ was to be more eminent than all the holy ones of God, and therefore, that he might give an evidence of his piety, constancy, and trust in God, it was thought fit some trial should be made of him, that he might by example teach us what reason we have to hold to God against the strongest temptations.

Thomas Manton, The Temptation of Christ, Sermon 1.a

08 Tuesday Dec 2020

Posted by in Matthew, Thomas Manton, Uncategorized

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SERMON I

Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.—

Matt. 4.1

Jesus Tempted, Giovanni Battista

The first step in exegesis is an examination of the grammatical/logical elements of the text:

This scripture giveth us the history of Christ’s temptation, which I shall go over by degrees.

In the words observe:—

1. The parties tempted and tempting. The person tempted was the Lord Jesus Christ. The person tempting was the devil.

2. The occasion inducing this combat, Jesus was led up of the Spirit.

3. The time, then.

4. The place, the wilderness.

Following this outline of the elements, he proposes an observation of what is to be learned from the text:

From the whole observe:—

Doct. The Lord Jesus Christ was pleased to submit himself to an extraordinary combat with the tempter, for our good.

Next he provides the elements of his sermon, which will be both an examination of the elements and an exhortation based upon the same:

1. I shall explain the nature and circumstances of this extraordinary combat.

2. The reasons why Christ submitted to it.

3. The good of this to us.

Now the examination:

I. The circumstances of this extraordinary combat. And here—

Manton looks at the Who, What, How, When

A. The persons combating—Jesus and the devil, the seed of the woman and the seed of the serpent. It was designed long before. Gen.3:15 ….

B. The manner of the combat. It was not merely a phantasm, that Christ was thus assaulted and used: no, he was tempted in reality, not in conceit and imagination only. It seemeth to be in the spirit, though it was real; as Paul was taken up into the third heaven, whether in the body or out of the body we cannot easily judge, but real it was. I shall more accurately discuss this question afterwards in its more proper place.

He emphasizes that this was a historical reality. Even though it involved at one non-physical being (the Devil), we should not consider spiritual engagements as less real. Next he considers, how did this come about:

C. What moved him, or how was he brought to enter into the lists [who arranged for this combat to take place] with Satan? He was ‘led by the Spirit,’ meaning thereby the impulsion and excitation of the Holy Spirit, the Spirit of God. Luke 4:1.

From this, Manton draws a deduction: 

He did not voluntarily put himself upon temptation, but, by God’s appointment, went up from Jordan farther into the desert.

At this point, Manton begins to draw a lesson. He presumes that the life of Jesus is exemplary for the conduct of our life. This is consistent with Peter’s teaching that Jesus’ conduct [at the passion] is exemplary for our life. 1 Peter 2:21. Paul writes that we are being conformed into the image of Jesus. Col. 3:10. Paul applies this in particular to our response to difficulties. Rom. 8:28-29. And so, Manton’s application in this manner is warranted. 

We learn hence:—

1. That temptations come not by chance, not out of the earth, nor merely from the devil; but God ordereth them for his own glory and our good.

He then provides examples, Job 1:12; Luke 22:31; Matt. 8:31

If we be free, let us bless God for it, and pray that he would not ‘lead us into temptation:’ if tempted, when we are in Satan’s hands, remember Satan is in God’s hand.

2. Having given up ourselves to God, we are no longer to be at our own dispose and direction, but must submit ourselves to be led, guided, and ordered by God in all things. So it was with Christ, he was led by the Spirit continually. Luke 4:1; Romans 8:14.

From the factual conclusions, Manton draws a conclusion as to our conduct:

3. That we must observe our warrant and calling in all we resolve upon. To put ourselves upon hazards we are not called unto, is to go out of our bounds to meet a temptation, or to ride into the devil’s quarters. Christ did not go of his own accord into the desert, but by divine impulsion, and so he came from thence. We may, in our place and calling, venture ourselves, on the protection of God’s providence, upon obvious temptations; God will maintain and support us in them; that is to trust God; but to go out of our calling is to tempt God.

And finally an observation as to human will and the power of God:

4. Compare the words used in Matthew and Mark, chap. 1:12, ‘And immediately the Spirit driveth him into the wilderness.’ That shows that it was a forcible motion, or a strong impulse, such as he could not easily resist or refuse, so here is freedom—he was led; there is force and efficacious impression—he was driven, with a voluntary condescension thereunto. There may be liberty of man’s will, yet the victorious efficacy of grace united together: a man may be taught and drawn, as Christ here was led, and driven by the Spirit into the wilderness.

Manton now come to when this took place.

D. The time.

1. Presently after his baptism. Now the baptism of Christ agreeth with ours as to the general nature of it. Baptism is our initiation into the service of God, or our solemn consecration of ourselves to him; and it doth not only imply work, but fight. (Rom. 6:13, 13:12 ….).  

Which raises the question of why would Jesus be baptized?

….His baptism was the taking of the field as general; we undertake to fight under him in our rank and place.

What is the connection between the baptism and the temptation? The temptation comes immediately upon the baptism and the Father’s recognition of Jesus as the Son (Mark 3:16-17)

2. Thus many times the children of God, after solemn assurances of his love, are exposed to great temptations.…God’s conduct is gentle, and proportioned to our strength, as Jacob drove as the little ones were able to bear it. He never suffers his castles to be besieged till they are victualled.

Why does the temptation come immediately before his public preaching ministry (his prophetical office):

3. … Experience of temptations fits for the ministry, as Christ’s temptations prepared him to set a-foot the kingdom of God, for the recovery of poor souls out of their bondage into the liberty of the children of God: … Christ also would show us that ministers should not only be men of science, but of experience.

4. The place or field where this combat was fought, the wilderness, where were none but wild beasts: … In this solitary place Satan tried his utmost power against our Saviour.

This teacheth us:—

a. That Christ alone grappled with Satan, having no fellow-worker with him, that we may know the strength of our Redeemer, who is able himself to overcome the tempter without any assistance, and to ‘save to the uttermost all that come unto God by him,’ Heb. 7:25.

b. That the devil often abuseth our solitude. It is good sometimes to be alone; but then we need to be stocked with holy thoughts or employed in holy exercises, that we may be able to say, as Christ, John 16:32, ‘I am not alone, because the Father is with me.’ Howsoever a state of retirement from human converse, if it be not necessary, exposeth us to temptations; but if we are cast upon it, we must expect God’s presence and help.

c. That no place is privileged from temptations, unless we leave our hearts behind us. David, walking on the terrace or house-top, was ensnared by Bathsheba’s beauty: 2 Sam. 11:2–4. Lot, that was chaste in Sodom, yet committed incest in the mountain, where there were none but his own family: Gen. 19:30, 31, &c. When we are locked in our closets, we cannot shut out Satan.

Richard Sibbes, Sermon on Canticles 5:2 (e)

18 Wednesday Sep 2019

Posted by in Fear, fear of God, Fear of the Lord, Puritan, Richard Sibbes, Song of Solomon, Uncategorized

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Sibbes ends the sermon with the observation that to be “awake” is a “blessed state”. It is to be in a state of holy communion with God in Jesus Christ and thus is a “happy” condition.

Since a “waking” state is blessed state, that provokes the question, How am I be in waking state. As he puts it:

Quest.How shall we do to keep and preserve our souls in this waking condition, especially in these drowsy times?

If 17thCentury England was a “drowsy time”, what would Sibbes say about the current world?

He provides a series six answers:

Consider the importance of being awake

Stir up the exercise of faith

Pray for the presence of the Spirit

Stir up a godly fear

Keep company with other Christians

You will see that these answers concern both private and public actions. His application concerns our thoughts, our affections, our behavior. We must be considered with both our physical and our spiritual environment. In short, he prescribes a general way of life:

First, must consider the importance of staying awake:

Ans. 1. Propound unto them waking considerations.

He develops this answer in three parts. The first consideration is our need for remaining awake. He begins with the observation that we fall asleep because is not sufficient reason to stay awake (in these drowsy times).  What then will give us good reason to stay awake:

To see, and know, and think of what a state we are now advanced unto in Christ; what we shall be ere long, yet the fearful estate we should be in, if God leave us to ourselves! a state of astonishment, miserable and wretched, beyond speech, nay, beyond conceit! [conceit means conception, idea]

We fall asleep because we lose sight of the blessing of being awake. Only when we become drowsy do the things of this world increase in their appeal:

We never fall to sleep in earthly and carnal delights, till the soul let its hold go of the best things, and ceaseth to think of, and to wonder at them.

To sharpen this consideration, Sibbes asks us to consider the shortness of life:

Make the heart think of the shortness and vanity of this life, with the uncertainty of the time of our death; and of what wondrous consequent†it is to be in the state of grace before we die.

This consideration has special consideration for us today since it was written by a man 400 years dead. When we hear this from one who is alive, death seems distant. But when the speaker has already died.

Finally, a judgment is coming and when that judgment comes we will be wholly dependent upon the grace of God:

The necessity of grace, and then the free dispensing of it in God’s good time, and withal the terror of the Lord’s-day, ‘Remembering,’ saith St Paul, ‘the terror of the Lord, I labour to stir up all men,’ &c., 2 Cor. 5:11.

Indeed it should make us stir up our hearts when we consider the terror of the Lord; to think that ere long we shall be all drawn to an exact account, before a strict, precise judge. And shall our eyes then be sleeping and careless? These and such like considerations out of spiritual wisdom we should propound to ourselves, that so we might have waking souls, and preserve them in a right temper.

Second, he counsels us to stir up faith. He makes a couple of related points here. First, faith is a grace which keeps the spiritual life awake. Without faith, there will be no other life. Second, the heart of man, our identity, our soul is conformed to that which it perceives. That is the nature of human beings being in the image of God, we are reflective creatures:

The soul is as the object is that is presented to it, and as the certainty of the apprehension is of that object.

When the soul perceives God by grace, the greatness of the object conforms and enlivens the soul and keeps it awake.

He then counsels how to stir up the soul in faith. Consider the end of all things:

When a man believes, that all these things shall be on fire ere long; that heaven and earth shall fall in pieces; that we shall be called to give an account, [and that] before that time we may be taken away—is it not a wonder we stand so long, when cities, stone walls fall, and kingdoms come to sudden periods? When faith apprehends, and sets this to the eye of the soul, it affects the same marvellously. Therefore let faith set before the soul some present thoughts according to its temper. Sometimes terrible things to awaken it out of its dulness; sometimes glorious things, promises and mercies, to waken it out of its sadness, &c.

When we are in ease, consider the dangers which reside that estate:

When we are in a prosperous estate let faith make present all the sins and temptations that usually accompany such an estate, as pride, security, self-applause, and the like. If in adversity, think also of what sins may beset us there. This will awaken up such graces in us, as are suitable to such an estate, for the preventing of such sins and temptations, and so keep our hearts in ‘exercise to godliness,’ 1 Tim. 4:7; than which, nothing will more prevent sleeping.

Third, he counsels that we,

Pray for the Spirit above all things. It is the life of our life, the soul of our soul. What is the body without the soul, or the soul without the Spirit of God? Even a dead lump. And let us keep ourselves in such good ways, as we may expect the presence of the Spirit to be about us, which will keep us awake.

Fourth, keep our mind and affections filled with “light” that we may be awake. This is similar to Paul’s counsel:

Philippians 4:8–9 (ESV)

8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

The principle here articulated is that we will avoid dissonance and conflict in the matters upon which we dwell and the life we lead. We will want there to be a consistency with our thoughts, our attentions and our behavior.

What makes men in their corruptions to avoid the ministry of the word, or anything that may awake their consciences? It is the desire they have to sleep. They know, the more they know, the more they must practise, or else they must have a galled conscience. They see religion will not stand with their ends. Rich they must be, and great they will be; but if they suffer the light to grow upon them, that will tell them they must not rise, and be great, by these and such courses.

Conversely, a mind filled with light will desire light, “A gracious heart will be desirous of spiritual knowledge especially, and not care how near the word comes.”

In short, we will continue on the direction in which we have begun by sheer heart-inertia. “Sleep is a work of darkness. Men therefore of dark and drowsy hearts desire darkness, for that very end that their consciences may sleep.”

Fifth, he counsels to stir up the fear of God.

Ans. 5. Labour to preserve the soul in the fear of God: because fear is a waking affection, yea, one of the wakefullest. For, naturally we are more moved with dangers, than stirred with hopes. Therefore, that affection, that is most conversant about danger, is the most rousing and waking affection. Preserve therefore the fear of God by all means. It is one character of a Christian, who, when he hath lost almost all grace, to his feeling, yet the fear of God is always left with him. He fears sin, and the reward of it, and therefore God makes that awe the bond of the new covenant.

He makes this a distinguishing feature of Christian maturity, “One Christian is better than another, by how much more he wakes, and fears more than another. Of all Christians, mark those are most gracious, spiritual, and heavenly, that are the most awful and careful of their speeches, courses, and demeanours; tender even of offending God in little things.”

But it is not merely fear of correction; it is a fear of loss:

 He is afraid to lose that sweet communion any way, or to grieve the Spirit of God. Therefore, always as a man grows in grace, he grows in awfulness, and in jealousy of his own corruptions.

We must exercise steady consideration of our dangers so that we maintain a godly fear. In particular, we should fear those sins which are most likely to affect us personally:

Those that will keep waking souls, must consider the danger of the place where they live, and the times; what sins reign, what sins such a company as they converse with, are subject unto, and their own weakness to be led away with such temptations. This jealousy is a branch of that fear that we spake of before, arising from the searching of our own hearts, and dispositions. It is a notable means to keep us awake, when we keep our hearts in fear of such sins as either by calling, custom, company, or the time we live in, or by our own disposition, we are most prone to.

Here is a true observation: we are each fit for particular sins. We may be fit by disposition, situation, habit, experience. Any number of social and psychological factors may dispose us to some particular sin, but we do have particular sins:

There is no Christian, but he hath some special sin, to which he is more prone than to another, one way or other, either by course of life, or complexion. Here now is the care and watchfulness of a Christian spirit, that knowing by examination, and trial of his own heart, his weakness, he doth especially fence against that, which he is most inclined to; and is able to speak most against that sin of all others, and to bring the strongest arguments to dishearten others from practice of it.

Sixth and finally, we must be careful of our company:

Ans. 6. In the last place it is a thing of no small consequence, that we keep company with waking and faithful Christians, such as neither sleep themselves or do willingly suffer any to sleep that are near them.

We will be encouraged either to wake or sleep by the company we keep. We are greatly influenced by our company, therefore, we must keep the right company. He provides a list tailored to his immediate audience. It is interesting to consider how different and how similar he exhortation sounds:

Certainly a drowsy temper is the most ordinary temper in the world. For would men suffer idle words, yea, filthy and rotten talk to come from their mouths if they were awake? Would a waking man run into a pit? or upon a sword’s point? A man that is asleep may do anything. What do men mean when they fear not to lie, dissemble, and rush upon the pikes of God’s displeasure? When they say one thing and do another, are they not dead? or take them at the best, are they not asleep? Were they awake, would they ever do thus? Will not a fowl that hath wings, avoid the snare? or will a beast run into a pit when it sees it? There is a snare laid in your playhouses, gaming houses, common houses, that gentlemen frequent that generally profess religion, and take the communion. If the eye of their souls were awake, would they run into these snares, that their own conscience tells them are so? If there be any goodness in their souls, it is wondrous sleepy. There is no man, even the best, but may complain something, that they are overtaken in the contagion of these infectious times. They catch drowsy tempers, as our Saviour saith, of those latter times. ‘For the abundance of iniquity, the love of many shall wax cold,’ Mat. 24:12. A chill temper grows ever from the coldness of the times that we live in, wherein the best may complain of coldness; but there is a great difference. The life of many, we see, is a continual sleep.

He then cautions against leisure:

Let us especially watch over ourselves, in the use of liberty and such things as are in themselves lawful. It is a blessed state, when a Christian carries himself so in his liberty, that his heart condemns him not for the abuse of that which it alloweth, and justly in a moderate use. Recreations are lawful; who denies it? To refresh a man’s self, is not only lawful, but necessary. God know it well enough, therefore hath allotted time for sleep, and the like. But we must not turn recreation into a calling, to spend too much time in it.

The trouble with permissible things is that we easily become careless, not seeing the danger:

Where there is least fear, there is most danger always. Now because in lawful things there is least fear, we are there in most danger. It is true for the most part, licitis perimus omnes, more men perish in the church of God by the abuse of lawful things, than by unlawful; more by meat, than by poison. Because every man takes heed of poison, seeing he knows the venom of it, but how many men surfeit, and die by meat! So, many men die by lawful things. They eternally perish in the abuse of their liberties, more than in gross sins.

Sibbes concludes with excellency of being awake:

We will conclude this point with the meditation of the excellency of a waking Christian. When he is in his right temper, he is an excellent person, fit for all attempts. He is then impregnable. Satan hath nothing to do with him, for he, as it is said, is then a wise man, and ‘hath his eyes in his head,’ Eccles. 3:4. He knows himself, his state, his enemies, and adversaries, the snares of prosperity and adversity, and of all conditions, &c. Therefore, he being awake, is not overcome of the evil of any condition, and is ready for the good of any estate. He that hath a waking soul, he sees all the advantages of good, and all the snares that might draw him to ill. Mark 13:37. What a blessed estate is this! In all things therefore watch; in all estates, in all times, and in all actions. There is a danger in everything without watchfulness. There is a scorpion under every stone, as the proverb is, a snare under every blessing of God, and in every condition, which Satan useth as a weapon to hurt us; adversity to discourage us, prosperity to puff us up: when, if a Christian hath not a waking soul, Satan hath him in his snare, in prosperity to be proud and secure; in adversity to murmur, repine, be dejected, and call God’s providence into question. When a Christian hath a heart and grace to awake, then his love, his patience, his faith is awake, as it should be. He is fit for all conditions, to do good in them, and to take good by them.

And his conclusion:

Let us therefore labour to preserve watchful and waking hearts continually, that so we may be fit to live, to die, and to appear before the judgment seat of God; to do what we should do, and suffer what we should suffer, being squared for all estates whatsoever.

 

 

Some introductory notes to a sermon on Hosea 2 (To Know God)

23 Wednesday Jan 2019

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To Know God

Hosea 2

The judgment and blessing of God are measured to His purpose. God not judge from a senseless rage, and He does not bless without purpose:

Psalm 104:24 (NASB95)

O Lord, how many are Your works!

In wisdom You have made them all;

“Oh, the depth of the riches and wisdom of God!” Romans 11:33. His every decision, from the fall of the sparrow to the fall of an emperor are purposed by the unsearchable wisdom of God.

 

God has promised that all things work together for good: God will bring honey from the carcass of a lion (Judges 14:8). That all things work together for good is not some vague statement that I will get a better job when I have lost one; it is not my cancer will bring about a cure. God’s goodness does not track our desires.

 

Yet, the goodness of God always works the purpose of God. Think carefully of the promise:

Romans 8:28 (NASB95)

And we know that God causes all things to work together for good to those who love God, to those who are called according to Hispurpose.

There is the purpose of God embedded in the promise of God. What then is that purpose to which He calls? What is the end of this goodness of God? To be conformed to the image of His Son. Rom. 8:29. The goodness of God is shape, to form, to break and remake until the image of Christ is stamped upon the soul. The Son is so dear that the Father will see that image upon all the people called according to His purpose. What greater goodness could there be than to be made lovely to the Father?

In Colossians 3:10, Paul that the redeemed are being “being renewed to a true knowledge according to the image of the One who created him.” There is a true knowledge of God that works upon and forms the redeemed: that knowledge of God makes one new; it stamps the image upon the soul

God has a purpose a plan in in the life of the redeemed: God seeks to remake them into the image to which they were called. God in his goodness seeks to conform all the people of God to Son of God. And as we gaze upon the glory of the Son of God, we are transformed into that glory. 2 Cor. 3:18

Where then will we look to see this glory? How is the glory of the Lord displayed? Will certainly the creation. Ps. 19:1 But there is a place in which the glory of God shines more brightly than elsewhere: in the Son. Hebrews 1 tells us that while God spoke previously through the prophets, in these last days He has spoken in His Son. That Son is the radiance of the glory of God. There is true glory of God shining with unvarnished beauty and brilliance.

And where would we look to see this glory? We could dare to look to where the Son of God is seated at the right hand of majesty on high – there he dwells in unimagined brilliance and glory.  For it is in Jesus Christ that the glory of God is displayed to all creation.

But the glory of God will not be seen by earthlings grasping at heaven. There is a view of this glory – a view beyond all delight – but that view can only be seen when one has passed the strait gate, when one has walked the narrow way.  You can see the majesty of the world from the top of Mount Everest – but only when you have climbed the mountain. And you will see Christ in his beauty; but only when you have passed the narrow gate.

That narrow gate passes through the cross of Christ and the tomb of Christ: death comes before resurrection, and resurrection before glory.

We come to the knowledge of God through the knowledge of Christ. Think of that most famous of all passages in the Bible, John 3:16

For God so loved the world that He gave His only begotten Son ….

Do not pass over the verb: He gave. The love of the Father is seen in the given Son, the Son delivered over to death for us all; the Son delivered over to death for our sin. We cannot see the love and glory of God outside of that terrible sight of our sin hung upon Christ, our sin which he bore in His body on the tree.

It is the good purpose of God that we should know God. It is the good purpose of God that we should be conformed to the image of the Son. But that knowledge is found in a gold mine, deep in the dark; that glory is found in the Valley of Humiliation; that glory is found in passing through the Valley of the Shadow of Death.

But it is there, as the prophet Hosea says, that we will find the door of hope:

The Valley of Achor, the valley of trouble, the valley of judgment where the stones piled upon over Achan’s sin, there in the valley of Achor is the door of hope:

I will give her  — says the Lord –

The valley of Achor as a door of hope.

Hosea 2:15

Here look upon judgment, come look upon sin and its sad end, come here to the valley of Achor and I will open up a door of hope. Here in the narrow way, I will lead you out to the knowledge of God.

It is this passage from a knowledge of sin – a knowledge which Israel did not realize – that leads to a knowledge of God. That is the judgment and promise of this second chapter of Hosea

[the movement of the passage is from judgment, brought about because she does not know and has forgotten God to a blessing which is to know God and to say, You are my God! There is a movement of increasing despair of ourselves, which leads us finally to a knowledge of God]

{two quotes to be used later}

As the Spanish theologian Juan de Valdes (ca. 1509–1541) discovered, the only true knowledge of God is the knowledge of Christ, and this presupposes the experiences of the knowledge of sin through the law and the knowledge of grace through the gospel.156 Although it jolts what we might intuitively suppose, our experience not only of guilt but also of condemnation and despair is integral to knowing God. But of course there is no gospel at all if there is no redemption, and it is to this that Hosea now turns.

Duane A. Garrett, Hosea, Joel, vol. 19A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1997), 87.

 

Lord, high and holy, meek and lowly,
Thou hast brought me to the valley of vision,
where I live in the depths but see thee in the heights;
hemmed in by mountains of sin I behold thy glory.
Lord, in the daytime stars can be seen from deepest wells,
and the deeper the wells the brighter thy stars shine;
Let me find thy light in my darkness,
thy life in my death,
thy joy in my sorrow,
thy grace in my sin,
thy riches in my poverty,
thy glory in my valley.

 

 

 

Soren Kierkegaard, Christ is the Way, Part One

18 Friday Jan 2019

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jesus_ascending_to_heaven

The Ascension, John Singleton Copley, 1775

Christ is the Way is a Sermon Three Discourses published 1851. The translation is by Walter Lowrie (Princeton University Press 1941)

Christ is the Way Part One

Acts 1:1-12, Ascension Day

The prayer:

O Lord Jesus Christ, who didst behold Thy fate in advance and yet didst not draw back; This who didst suffer Thyself to be born int poverty and lowliness, and thereafter in poverty and lowliness didst bear the sin of the world, being ever a sufferer until, hated, forsaken, mocked, and spat upon, in the end deserted even by God, Thou didst bow Thy head in death of shame — oh, but Thou didst yet life it up again, Thou eternal victor, Thou who wast not, it is true, victorious over Thine enemies in this life, but in death wast victorious even over death; Thou didst lift up Thy head, for ever victorious, Thou who are ascended into heave! Would that we might follow Thee!

The sermon:

Christ is the way. This is His own work, so surely it must be true.

And this way is narrow.

 

He then makes the observations that the narrow way is set out in Christ’s own life: “thou hast only to look at him, and at once thou dost see that the way is narrow.” Yes, Christ said this – but Christ also lived this life: “this is much more solid and much more forcible proclamation that the way is narrow … than if his life had not expressed it.”

The life of Christ was a constant comment and illustration – a proof that the way is narrow.

SK then compares the life of Christ and his preaching – being one and the same – with the life and preaching of many who came later, “a man whose life …. expresses the exact opposite, then preaches Christianity for half an hour. Such preaching transforms Christianity into its exact opposite.”

How then was Christ’s life narrow:

It was narrow in his “poverty and wretchedness” of his birth young life. It was present in his life being assaulted with temptation.

It was narrow in that he had to work to avoid being king – when so many men (“the universal human trait to aspire to be regarded as something great”) – aspire to be king.

And think of his love:

Now he performs again a work of love towards this people (and His whole life was nothing else but this), but He knew at the same instant what it means, that also this work of love contributes to bring Him to the cross

His life only proceeds into narrower straits. One could live with something difficult knowing that things will improve: but to know that they will only become more difficult, more trying is a narrow way.  He could have defended himself. He could have ended his difficulty – and so it was narrow to know his difficulty, how it would end; to know that he could also end the suffering, and then to proceed.

Yes there is an ascension – but the Ascension does not come without death. There is a way to the Ascension but it is a narrow way that leads through death.