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Bunyan’s inward man faint, but revived by Jesus Christ – Grace abounding exerpt

March 23, 2012 Comments off

255. Upon a time I was something inclining to a consumption, wherewith about the spring I was suddenly and violently seized, with much weakness in my outward man; insomuch that I thought I could not live. Now began I afresh to give myself up to a serious examination after my state and condition for the future, and of my evidences for that blessed world to come: for it hath, I bless the name of God, been my usual course, as always, so especially in the day of affliction, to endeavour to keep my interest in the life to come, clear before mine eyes.

256. But I had no sooner began to recall to mind my former experience of the goodness of God to my soul, but there came flocking into my mind an innumerable company of my sins and transgressions; amongst which these were at this time most to my affliction; namely, my deadness, dulness, and coldness in holy duties; my wanderings of heart, of my wearisomeness in all good things, my want of love to God, His ways and people, with this at the end of all, Are these the fruits of Christianity? Are these tokens of a blessed man?

257. At the apprehensions of these things my sickness was doubled upon me; for now I was sick in my inward man, my soul was clogged with guilt; now also was my former experience of God’s goodness to me, quite taken out of my mind, and hid as if they had never been, or seen: now was my soul greatly pinched between these two considerations, Live I must not, die I dare not. Now I sunk and fell in my spirit, and was giving up all for lost; but as I was walking up and down in the house as a man in a most woeful state, that word of God took hold of my heart, Ye are justified freely by His grace, through the redemption that is in Christ Jesus. Rom. iii. 24. But oh! what a turn it made upon me!

258. Now was I as one awaked out of some troublesome sleep and dream; and listening to this heavenly sentence, I was as if I had heard it thus expounded to me: Sinner, thou thinkest, that because thy sins and infirmities, I cannot save thy soul; but behold My Son is by me, and upon Him I look, and not on thee, and shall deal with thee according as I am pleased with Him. At this I was greatly lightened in my mind, and made to understand, that God could justify a sinner at any time; it was but His looking upon Christ, and imputing His benefits to us, and the work was forthwith done.

259. And as I was thus in a muse, that scripture also came with great power upon my spirit, Not by works of righteousness that we have done, but according to His mercy He hath saved us, etc. 2 Tim. i. 9; Tit. iii. 5. Now was I got on high, I saw myself within the arms of grace and mercy; and though I was before afraid to think of a dying hour, yet, now I cried, Let me die: Now death was lovely and beautiful in my sight, for I saw We shall never live indeed, till we be gone to the other world. Oh! methought this life is but a slumber, in comparison with that above. At this time also I saw more in these words, Heirs of God, Rom. viii. 17, than ever I shall be able to express while I live in this world: Heirs of God! God Himself is the portion of the saints. This I saw and wondered at, but cannot tell you what I saw.

Source: Grace abounding to the chief of sinners, by John Bunyan

The old man and the new – John Bradford

April 11, 2010 Comments off

A COMPARISON BETWEEN THE OLD MAN AND THE NEW, ALSO BETWEEN THE LAW AND THE GOSPEL; CONTAINING A SHORT SUM OF ALL THE DIVINITY NECESSARY FOR A CHRISTIAN CONSCIENCE

by John Bradford (1548)

John Bradford was a fellow of Pembroke Hall, Cambridge, and was martyred in 1555. The electronic edition of this preface was scanned and edited by Shane Rosenthal for Reformation Ink. It is in the public domain and may be freely copied and distributed.


A man that is regenerate and “born of God,” consisteth of two men (as a man may say), namely of “the old man,” and of “the new man.” “The old man” is like to a mighty giant, such a one as was Goliath; for his birth is now perfect. But “the new man” is like unto a little child, such a one as was David; for his birth is not perfect until the day of his general resurrection.

“The old man” therefore is more stronger, lusty, and stirring than is “the new man,” because the birth of “the new man” is but begun now, and “the old man” is perfectly born. And as “the old man” is more stirring, lusty, and stronger than “the new man;” so is the nature of him contrary to the nature of “the new man,” as being earthly and corrupt with Satan’s seed; the nature of “the new man” being heavenly, and blessed with the celestial seed of God. So that one man, inasmuch as he is corrupt with the seed of the serpent, is an “old man;” and inasmuch as he is blessed with the seed of God from above, he is a “new man.” Inasmuch as he is an “old man,” he is a sinner and an enemy to God; so, inasmuch as he is regenerate, he is righteous and holy and a friend to God, so that he cannot sin as the seed of the serpent, wherewith he is corrupt even from his conception, inclineth him, yea, enforceth him to sin, and nothing else but to sin: so that the best part in man before regeneration, in God’s sight, is not only an enemy, but “enmity” itself.

One man therefore which is regenerate well may be called always just, and always sinful: just in respect of God’s seed and his regeneration; sinful in respect of Satan’s seed and his first birth. Betwixt these two men therefore there is continual conflict and war most deadly; “the flesh and the old man” fighting against “the Spirit and new man,” and “the Spirit and new man” fighting against “the flesh and old man.” Which “old man” by reason of his birth that is perfect doth often for a time prevail against “the new man,” (being but as a child in comparison), and that in such sort as not only others, but even the children of God themselves, think that they be nothing else but “old,” and that the Spirit and seed of God is lost and gone away: where yet notwithstanding the truth is otherwise, the Spirit and seed of God at the length appearing again, and dispelling away the clouds which cover “the Sun” of God’s seed from shining. Sometimes a man cannot tell by any sense that there is any sun, cloud and wind so hiding it from our sight: even so our blindness and corrupt affections do often shadow the sight of God’s seed in God’s children, as though they were plain reprobates.

Whereof it cometh, that they often pray according to their sense, but not according to truth, desire of God to give them again his Spirit, as though they had lost it, and he had taken it away. Which thing God never doth in deed, although he makes us think so for a time; for always he holdeth his hand under his children in their falls, that they lie not still as others do which are not regenerate. And this is the difference betwixt God’s children which are regenerate and elect before all time in Christ, and the wicked castaways, that the elect lie not still continually in their sin as do the wicked, but at the length do return again by reason of God’s seed, which is in them hid as a sparkle of fire in the ashes; as we may see in Peter, David, Paul, Mary Magdalene, and others.

For these (I mean God’s children) God hath made all things in Christ Jesus, to whom he hath given them this dignity that they should be “his inheritance” and spouses.

This our Inheritor and “Husband” Christ Jesus, God with God, ‘Light of Light,’ co-eternal and consubstantial with the Father and with the Holy Ghost, to the end that he might become our “Husband” (because the husband and the wife must become “one body and flesh”), hath taken our nature upon him, communicating with it and by it in his own person, to us all his children, his “divine majesty,” as Peter saith; and so is become “flesh of our flesh and bone of our bones” substantially, as we are become “flesh of his flesh and bone of his bones” spiritually; all that ever we have pertaining to him, yea, even our sins, as all that ever he hath pertaineth unto us, even his whole glory. So that if Satan shall summon us to answer for our debts or sins, in that the wife is no suitable person, but the husband, we may well bid him enter his action against our “Husband” Christ, and he will make him a sufficient answer.

For this end (I mean that we might be coupled and married thus to Christ, and so be certain of salvation, and at godly peace with God in our consciences,) God hath given his holy word, which hath two parts, as now the children of God consisteth of two men; one part of God’s word being proper to “the old man,” and the other part of God’s word being proper to “the new man.” The part properly pertaining to “the old man” is the law: the part properly pertaining to “the new man” is the gospel.

The law is a doctrine which commandeth and forbiddeth, requiring doing and avoiding: under it therefore are contained all precepts, inhibitions, threats, promises upon conditions of our doing and avoiding, etc. The gospel is a doctrine which always offereth and giveth, requiring nothing on our behalf as of worthiness or as a cause, but as a certificate unto us: and therefore under it are contained all the free and Sweet promises of God, as “I am the Lord thy God,” etc.

In those that be of years of discretion it requireth “faith,” not as a cause, but as an instrument whereby we ourselves may be certain of our good “Husband” Christ and of his glory: and therefore, when the conscience feeleth itself disquieted for fear of God’s judgments against sin, she should in nowise look upon the doctrine pertaining to “the old man,” but to the doctrine only that pertaineth to “the new man;” in it not looking on that which it requireth, that is “faith,” because we never believe as we should; but only on it which it offereth, which it giveth, that is, on God’s grace and eternal mercy and peace in Christ Jesus.

So shall she be in quiet, when she looketh for it altogether out of herself in God’s mercy in Christ; in whose lap if she lay her head, then is she happy, and shall find quietness indeed. When she feeleth herself quiet, then let her look on the law, and upon such things as God requireth, thereby to bridle and keep down the old Adam, to slay that Goliath; from whom she must needs keep the sweet promises, being the bed wherein her sweet spouse Christ and she meet and lie together. As the wife will keep her bed only for her husband, although in other things she is contented to have fellowship with her servants and others, as to speak, sit, eat, drink, go, etc.; so our consciences must needs keep the bed, that is, God’s sweet promises, alone for ourselves and for our “Husband,” there to meet together, to embrace together, to laugh together, and to be joyful together. If sin, the law, the devil, or any thing, would creep into the bed, and lie there, then complain to thy “Husband” Christ, and forthwith thou shalt see him play Phineas’ part.

Thus, my dearly beloved, I have given you in few words a sum of all that divinity which a Christian conscience cannot lack.

Source

Expelling Worldliness with a New Affection

March 24, 2010 Comments off
By Sinclair Ferguson

Thomas Chalmers (1780-1847) was one of the most remarkable men of his time—a mathematician, evangelical theologian, economist, ecclesiastical, political, and social reformer all in one.  His most famous sermon was published under the unlikely title: “The Expulsive Power of a New Affection.” In it he expounded an insight of permanent importance for Christian living: you cannot destroy love for the world merely by showing its emptiness. Even if we could do so, that would lead only to despair. The first world–centered love of our hearts can be expelled only by a new love and affection—for God and from God. The love of the world and the love of the Father cannot dwell together in the same heart. But the love of the world can be driven out only by the love of the Father. Hence Chalmers’ sermon title.

True Christian living, holy and right living, requires a new affection for the Father as its dynamic. Such new affection is part of what William Cowper called “the blessedness I knew when first I saw the Lord”—a love for the holy that seems to deal our carnal affections a deadly blow at the beginning of the Christian life. Soon, however, we discover that for all that we have died to sin in Christ, sin has by no means died in us. Sometimes its continued influence surprises us, even appears to overwhelm us in one or other of its manifestations. We discover that our “new affections” for spiritual things must be renewed constantly throughout the whole of our pilgrimage. If we lose the first love we will find ourselves in serious spiritual peril.

Sometimes we make the mistake of substituting other things for it. Favorites here are activity and learning. We become active in the service of God ecclesiastically (we gain the positions once held by those we admired and we measure our spiritual growth in terms of position achieved); we become active evangelistically and in the process measure spiritual strength in terms of increasing influence; or we become active socially, in moral and political campaigning, and measure growth in terms of involvement. Alternatively, we recognize the intellectual fascination and challenge of the gospel and devote ourselves to understanding it, perhaps for its own sake, perhaps to communicate it to others. We measure our spiritual vitality in terms of understanding, or in terms of the influence it gives us over others. But no position, influence, or evolvement can expel love for the world from our hearts. Indeed, they may be expressions of that very love.

Others of us make the mistake of substituting the rules of piety for loving affection for the Father: “Do not handle! Do not taste! Do not touch!” Such disciplines have an air of sanctity about them, but in fact they have no power to restrain the love of the world. The root of the matter is not on my table, or in my neighborhood, but in my heart. Worldliness has still not been expelled.

It is all too possible, in these different ways, to have the form of genuine godliness (how subtle our hearts are!) without its power. Love for the world will not have been expunged, but merely diverted. Only a new love is adequate to expel the old one. Only love for Christ, with all that it implies, can squeeze out the love of this world. Only those who long for Christ’s appearing will be delivered from Demas-like desertion caused by being in love with this world.

How can we recover the new affection for Christ and his kingdom that so powerfully impacted our life-long worldliness, and in which we crucified the flesh with its lusts?

What was it that created that first love in any case? Do you remember? It was our discovery of Christ’s grace in the realization of our own sin. We are not naturally capable of loving God for himself, indeed we hate him. But in discovering this about ourselves, and in learning of the Lord’s supernatural love for us, love for the Father was born. Forgiven much, we loved much. We rejoiced in the hope of glory, in suffering, even in God himself. This new affection seemed first to overtake our worldliness, then to master it. Spiritual realities—Christ, grace, Scripture, prayer, fellowship, service, living for the glory of God—filled our vision and seemed so large, so desirable that other things by comparison seemed to shrink in size and become bland to the taste.

The way in which we maintain “the expulsive power of a new affection” is the same as the way we first discovered it. Only when grace is still “amazing” to us does it retain its power in us. Only as we retain a sense of our own profound sinfulness can we retain a sense of the graciousness of grace.

Many of us share Cowper’s sad questions: “Where is the blessedness I knew when first I saw the Lord? Where is the soul-refreshing view of Jesus and his word?” Let us remember the height from which we have fallen, repent and return to those first works. It would be sad if the deepest analysis of our Christianity was that it lacked a sense of sin and of grace. That would suggest that we knew little if the expulsive power of a new affection. But there is no right living that last without it.

Sinclair Ferguson is an Alliance Council Member and associate professor of systematic theology at Westminster Theological Seminary.

This article was previously published in Eternity Magazine, December 1987.

Source

How may we recover from a decay of the principle of grace? – John Owen

March 20, 2010 Comments off

Question. How may we recover from a decay of the principle of grace?

Answer. We have been speaking concerning the decay of the principle of grace; and I will now offer you some few thoughts that may be applied unto our recovery from the decay of this principle.

In doing which, I shall tell you no more than I think I have found myself.

If we would recover spiritual life, we must come as near as we can unto, and abide as much as we are able at, the well-head of life. Christ is the spring of our spiritual life; he is every way our life. It is in a derivation of life from Christ, and in conformity to him, that we must look for our spiritual life.

Before I mention how we should approach unto and lie at this well-head of life, let me observe to you this one thing, — that when there is a general contagious disease (the plague, or the like), every man will look to his health and safety with reference to other occasions, but will be most careful in regard to the general contagion. Now, if forsaking this spring of life be the plague of the age, and the plague of the place where we live, and the plague of Christians, we ought to be very careful lest this general contagion should reach us, more or less, one way or other. It is evident to me, — who have some advantage to consider things, as much as ordinary men, — that the apostasy, the cursed apostasy, that spreads itself over this nation, and whose fruits are in all ungodliness and uncleanness, consists in an apostasy from and forsaking the person of Christ. Some write of how little use the person of Christ is in religion; — none, but to declare the doctrine of the gospel to us.

Consider the preaching and talk of men. You have much preaching and discourse about virtue and vice; so it was among the philosophers of old: but Jesus Christ is laid aside, quite as a thing forgotten; as if he was of no use, no consideration, in religion; as if men knew not at all how to make any use of him, as to living to God.

This being the general plague, as is evident, of the apostasy of the day wherein we live, if we are wise, we shall consider very carefully whether we ourselves are not influenced more or less with it; as where there is a general temptation, it doth more or less try all men, the best of believers, and prevail more or less upon their spirits. I am afraid we have not, some of us, that love for Christ, that delight in him, nor do make that constant abode with him, as we have done. We have very much lost out of our faith and our affections him who is the life and centre, the glory and the power, of all spiritual life, and of all we have to do with God, — Jesus Christ himself. I brought it in only to let us know, that if we would revive our spiritual life (and, believe it, if any of us are not concerned in our spiritual decays, these are sapless things, and will be heard with as much weariness as spoken), we are to abide more at the well-head of life. It is the direction of our Lord Jesus Christ, “Abide in me: unless ye abide in me, ye can bring forth no fruit. And every such branch shall be so and so purged.”

But you will say, “How shall we do so? how shall we abide, more than we have done, at this well-head of life?”

1. We are to abide at the well-head of life by a frequency of the acts of faith upon the person of Christ. Faith is that grace, not only whereby we are implanted into Christ, but whereby we also abide in him. If so, methinks the frequent actings of faith upon the person of Christ are a drawing near to the well-head of life. And though we are to put forth the vigour, the earnestness, the watchfulness of our hearts unto obedience; yet a ceasing to continue in the acting of faith upon the person of Christ, even under the vigour of our own endeavours by those general, outward desires of walking with God and living to him, will weaken us, and we shall find ourselves losers by it.

Do you all understand me? I am not teaching the wise and more knowing of the flock; I would speak unto the meanest. I say, suppose we should resolve with great earnestness, diligence, watchfulness, to abide in duties, in inward duties, to watch over our hearts, which is required of us; yet, if in our so doing we are taken off thereby from frequent actings of faith upon Christ, as the spring of our life, we shall decay under all our endeavours, watchfulness, and multiplication of duties. Wherefore, my brethren, let me give you this advice, — that you would night and day, upon your beds, in your ways, upon all occasions, have the exercise of faith upon the person of Christ; faith working by a view of him as represented in the gospel, by trust in him, and by invocation of him, — that he may be continually nigh unto you. And you cannot have him nigh unto you, unless you make yourselves, by these actings of faith, through his grace, continually nigh unto him: so you will abide at the well-head.

I could show you those excellent advantages that we should have by continually being near to Christ, who is the overflowing spring of grace, and from whence it will issue out to us, if we abide with him, be nigh to him, and keep up to this well-head.

2. Abide with him in love. Oh, the warm affections for Christ which some of you can witness concerning yourselves, — that your hearts have been filled withal towards Christ, when you have been under his call to believe on him! And it is a marvellous way of abiding with Christ, to abide with him by love; which is called “cleaving to God and Christ:” it is the affection of adhesion, and gives a sense of union.

“How, then, shall we get our hearts to abide with Christ by love?”

This is a subject that if I were to preach upon, how many things would presently offer themselves to us, from the excellency of his person, from the excellency of his love, from our necessity of him, the advantages and benefits we have by him, and his kindness towards us! All these things, and many more, would quickly present themselves unto us.

But I will name but one thing, and I name it the rather, because I heard it mentioned in prayer since I came in: Labour to have your hearts filled with a love to Jesus Christ, as there is in him made a representation of all divine excellencies. This was God’s glorious design. It is not to be separated from his design of glorifying himself in the work of redemption; for a great part of God’s glorious design in the incarnation of Christ, was in him to represent himself unto us, “who is the image of the invisible God, the express image of his person.” Now, if you do but consider Christ as God is gloriously represented unto you in him, you will find him the most proper object for divine love, — for that love which is wrought in your hearts by the Holy Ghost, for that love that hath sweetness, complacency, satisfaction in it. Then, let us remember that we exercise our minds to consider Christ, as all the lovely properties of the divine nature and counsels of his will, as to love and grace, are manifested by Christ.

If we would abide at the well-head of life, we must abide in these things; and let love be excited to Christ under this especial consideration, — as he who represents the supreme object of your love, God himself, in all the glorious properties of his nature.

3. Add meditation hereunto; study Christ more, and all the things of Christ; delight more in the hearing and preaching of Christ. He is our best friend; let not the difficulties of the mystery of his person and grace deter you. There are wonderful things of the counsels of heaven, and of the glory of the holy God, in the person of Christ as the head of the church; if you would be found inquiring into them, an unsearchable treasure of divine wisdom, grace, and love is laid up in Christ: therefore meditate upon them more. Let me assure you this will prove the best expedient for the recovery of our spiritual life. And I will abide by this doctrine to eternity, that without it we shall never recover spiritual life to the glory of God in Christ.

4. And then, brethren, seeing we have, in the next place, felt decays in the midst of the performance of multiplied duties, labour to bring spirituality into your duties.

“What is that,” you will say, “and wherein doth it consist?”

It is the due exercise of every grace that is required to the discharge of that duty. Let every such grace be in its due exercise, and that is to be spiritual in duty. As, for instance, would a man be spiritual in all his prayers? — let him, then, consider what grace and what exercise of grace is required to this duty. A due fear and reverence of the name of God; faith, love, and delight in him; an humble sense of his own wants, earnest desires of supply, dependence upon God for guidance, and the like; — we all know that these are the graces required to the discharge of this duty of praying by the Holy Ghost. And let these graces be in a due exercise, and then you are spiritual in this duty.

Is the duty charity, — giving a supply to the poor? There is to be a ready mind, a compassionateness of heart, and obedience unto the command of Christ in that particular. These are the graces required to the discharge of that duty, and to watch against the contrary vices. So that if we would bring spirituality into duty, it is to exercise the graces that are required by the rule to the performance of that duty.

I shall only farther give you this one caution, — have a care that your head in notion and your tongue in talk do not too fast empty your hearts of truth. We are apt to lay it up in our heads by notions, and bring it forth in talk, and not let it be in our hearts; and this weakens spiritual life greatly. Ye hear the word preached; and it is of great concernment what account we shall give of the word that hath been preached unto you: for we that preach must give an account of our preaching, and so must you of what you hear; and many a good word is spoken, truly, and yet we see but little fruit of it. And the reason of this is, that some, when they hear it, take no farther regard of it, but “let it slip,” as the apostle speaks, Heb. ii. 1. And if we complain of the treacherousness of our memories, — it is the most harmless way of the slipping out of the word. It is not the treachery of our memories, but of our hearts and affections, that makes the heart like a broken vessel, — that makes all the rents in it where the water runs out, as the comparison is. The word slips out by putting your affections into carnal exercise; and it quickly finds its way to depart from the heart that gives it no better entertainment. We talk away a sermon and the sense of it; which robs us both of the sermon and the fruit of it. A man hears a good word of truth, and, instead of taking the power of it into his heart, he takes the notion of it into his mind, and is satisfied therewith. But this is not the way to thrive. God grant that we may never preach to you any thing but what we may labour to have an experience of the power of it in our own hearts, and to profit ourselves by the word wherewith we design to profit others! And I pray God grant that you also may have some profit by the word dispensed to you, — that it slip not out through carnal affections, and be not drawn out through notions and talk, with a regardlessness to treasure it up in your hearts!

These things we are diligently to attend unto, if we would recover our spiritual losses that we are complaining of, and that not without just cause.

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