(or, The Christian in Complete Armour, if you are British)
by William Gurnall
From the dust jacket: "John Newton said that if he might read only one book beside the Bible, he would choose this one."
This is a massive (40,000 word) exposition with application, of Ephesians vi.10-20.
Part 1--A Sweet and Powerful Encouragement to the War
Eph. vi.10--Finally, brothers, be strong in the Lord and in his mighty power.
In which we have:
I. A familiar address--brothers
II. An exhortation--be strong
III. A cautionary direction attached to the exhortation--in the Lord
IV. An encouraging amplification of the exhortation--and in his mighty power
I. No commentary
II. Be strong, or unite all the powers of your souls.
Doctrine: The Christian, of all men, needs courage and resolution. In fact, there is nothing the Christian does which is not an act of valor. To prove that a Christian needs courage, consider...
A: The Christian is to proclaim permanent war against all his sins.
B: The Christian is to walk a lonely path, not after the ways of the world.
C: The Christian is to fix himself towards heaven, even as other supposed Christians around him fall and shrink back.
D: The Christian must trust and follow a God whose presence is not always felt.
E: The Christian must persevere in all these things even until the end of his life.
Application:
1. This should show us that there are so many people who merely call themselves Christians, yet so few who actually walk the lonely paths. It should not surprise us when men fall (although it should still grieve us).
2. Let me encourage all Christian men to labor for this courage and this holy resolution.
Here is a good section from Gurnall:
Your dear Savior, who stands by with a reserve for your relief at a pinch, his very heart leaps within him for joy to see the proof of your love to him and zeal for him in all your combats; and will not forget all the faithful service you have done in his wars on earth.
This raise the question, how can we obtain this Christian courage?
First, a clear and full knowledge of the truth of God. "Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head like a rock in the midst of the waves."
Second, a firm decision to act, or "an aim at the right end in our profession."
In other words, the Christian needs both a knowledge of the truth of God, and a firm commitment to act on this knowledge. That is courage. (aside: Ryan, doesn't this sound a lot like our fear matrix? Do you read this blog?)
III. Be strong in the Lord, that is, the courage we seek is found not in ourselves, but in the Lord alone.
Doctrine: The Christian's strength lies in the Lord, not in himself.
Whatever strength we have comes from the Lord. Whatever duty we perform right, we must praise the Lord. Whatever success we have against sin, etc. in all these things, we must praise the Lord, and attribute in truth all success onto him.
What are the reasons for this?
1. Both ourselves and the grace we receive are created things. As it is created by God, it is given by him. Even in the received grace, it is God who is acting through his creature.
2. That the grace that is in us is weak. If our strength were not laid up in him, then we would be overcome by enemies far stronger than us.
3. That we should receive all our strength from God is seen in the grand design that God has in our salvation. This is in two-parts:
A) God would bring his saints to heaven in a way that is the most expressive of his love and mercy to them.
B) God would express this love and mercy to them in the way that causes the glory of it to rebound back to him in the greatest way.
Application:
1. If our strength is not in ourselves, than in ourselves we are poor, impotent creatures, devoid of all strength, and unable to do anything by ourselves towards the goal of our own salvation.
2. Not only should we know this, but it should also keep us in a humble frame of mind.
IV. in his mighty power, that is, God's infinite almighty power. To be strong in it requires 1) a settled persuasion that God is almighty in power, and 2) a further act of faith that that power is engaged on our behalf.
Doctrine: It is our duty in all trials and temptations to strengthen our faith in the almighty power of God. Several reasons for this duty:
A) Because it is not easy when in the midst of temptations to make use of this truth. In other words, in the midst of temptation, we often fail in our faith because the world seems strong while God seems to fade into the background. Hence, when Lazarus died, his two sisters, thought they knew Jesus, doubted him in his ability.
B) Because this is truth is the most important truth in the hour of temptation. When all other things have fled, all other sources of strength, yet God will remain stronger than all other things.
C) Because God is very zealous for his glory in this aspect. He attaches it to his very name "the Lord Almighty."
Doctrine: It is our duty not only to believe in his great and mighty power, but also to believe that this almighty power is exercised on our behalf in all our trials and temptations. To this, we will first prove that this power is in fact on our behalf, and then secondly show why it is important to strongly act in faith on this.
1. The power of God is engaged on our behalf as a result of a five-fold tie or engagement that lies between his power and our defense. In other words, God's power is connected to us in five ways.
A. Through his near relation to us. He calls us his sons and daughters.
B. The dear love he has for us. We loves us first as he has chosen us, then as he has redeemed us, then as we are remade in his likeness. (Gurnall examines these in more detail then I have space for, and it is very beautiful).
C. The covenant engages his power towards us, for his glory and honor is invested in the completion of it.
D. As he express dependence on it, his power goes out to it through his promises.
E. The present priesthood of Christ inclines him to plead our case before God. He ever lives to intercede there for us.
2. There are two reasons why we should exercise our faith towards this almighty power.
A. Because the object of all our faith is the promises of God expressed in the Scripture, we may boldly act on them if we are assured of the almighty power of God in fulfilling his promises. Promises are only as strong as the one who stands behind them. Therefore if our faith is exercised in the promises of God not in themselves, but as they are spoken by the almighty God, we have comfort and security in them.
B. Our obedience can only be as strong or as weak as the object in which they have faith. We act in faith in all our doings, and if we are acting in faith in God's almighty power, than both our obedience and our comfort will be strong and sweet.
Application:
1. If God's almighty power is exercised on our behalf, then those that oppose it our in terrible danger.
2. We see the dismal and deplorable condition of those who do not know Christ.
3. With the same faith that you, O Christian, believe in God, believe also in his almighty power as yours, improving your faith in it to the highest degree possible. When will it be useful?
A) In agonies of conscience, when your sin seems to much and too powerful, fly then to the almighty power of God.
B) When you are afflicted and threatened by temptation, or when you feel that you may one day fall into temptation, etc. Listen to Gurnall here:
What good to have a shadow, though of a mighty rock, when we sit in the open sun? to have almighty power engaged for us and we to throw ourselves out of the protection thereof by old sallies into the mouth of temptation?
When plead his power in temptation, to so from the shelter of him, not boldly venturing into temptation.
C) When you are oppressed by the weight of our duties and services, especially in your holy duties.
Monday, October 27, 2008
PRASD, Part 1--Device 8
Device 8--Satan will show your soul all the outward mercies that wicked men enjoy, the outward miseries that they avoid, while they walk in the pathways of sin.
This is a very common strategy to take us off of our devotion to God and pursuit of holiness. Who wants to walk a path that is in vain?
Remedy 1
Remember that we do not know from outward mercies, how God regards the heart of a man.
For example, the mercies shown to Saul, Omri, and sundry other wicked men, did not reveal the opposition God eventually expressed towards them.
Remedy 2
Remember that there is nothing so foolish and likely to provoke God to anger, than to use the mercy of God as an excuse to sin.
Remedy 3
Remember that there is no greater misery in this life than to be content in sin.
God disciplines those he loves. To allow a man to sin in peace is a great sign that he has finally abandonned him.
Remedy 4
Remind yourself that beneath all the worldy pleasures and freedoms enjoyed by wicked men, lies a want and a desire that those pleasures can never fulfill.
Their greatest needs are unmet, for no worldly thing can meet them.
Remedy 5
Remind yourself that the joy of outward things, such as riches, position, etc. is not always as they appear. Such things come with their own worries, their own anxieties, which are often hidden.
Remedy 6
Remind yourself why God allows these wicked men to sin in peace, and even to allow them to prosper in it.
Rom. ix--For the Scripture says to Pharoah, 'I raised you up for this very purpose, that I might fulfill my purposes in you, and my name might be proclaimed over all the earth.'
Not for Pharaoh was he raised up, but that the world may see the judgments of God.
Remedy 7
Remember that God disciplines those that he loves. You would be an illegitimate child if you did not experience the discipline of the Lord.
Remedy 8
More than their outward joy, dwell instead on the strict account that the vain men of the world will have to give for all the good the enjoy now.
This should make us despise the things of the world, and also have eyes of pity and compassion for the men who here sin in peace.
This is a very common strategy to take us off of our devotion to God and pursuit of holiness. Who wants to walk a path that is in vain?
Remedy 1
Remember that we do not know from outward mercies, how God regards the heart of a man.
For example, the mercies shown to Saul, Omri, and sundry other wicked men, did not reveal the opposition God eventually expressed towards them.
Remedy 2
Remember that there is nothing so foolish and likely to provoke God to anger, than to use the mercy of God as an excuse to sin.
Remedy 3
Remember that there is no greater misery in this life than to be content in sin.
God disciplines those he loves. To allow a man to sin in peace is a great sign that he has finally abandonned him.
Remedy 4
Remind yourself that beneath all the worldy pleasures and freedoms enjoyed by wicked men, lies a want and a desire that those pleasures can never fulfill.
Their greatest needs are unmet, for no worldly thing can meet them.
Remedy 5
Remind yourself that the joy of outward things, such as riches, position, etc. is not always as they appear. Such things come with their own worries, their own anxieties, which are often hidden.
Remedy 6
Remind yourself why God allows these wicked men to sin in peace, and even to allow them to prosper in it.
Rom. ix--For the Scripture says to Pharoah, 'I raised you up for this very purpose, that I might fulfill my purposes in you, and my name might be proclaimed over all the earth.'
Not for Pharaoh was he raised up, but that the world may see the judgments of God.
Remedy 7
Remember that God disciplines those that he loves. You would be an illegitimate child if you did not experience the discipline of the Lord.
Remedy 8
More than their outward joy, dwell instead on the strict account that the vain men of the world will have to give for all the good the enjoy now.
This should make us despise the things of the world, and also have eyes of pity and compassion for the men who here sin in peace.
Monday, October 20, 2008
PRASD, Part 1--Device 7
Device 7--Satan will fill you the vain confidence to enter boldly into temptation, or as Brooks puts it, "making the sin bold to venture upon the occasions of sin."
You may walk past the harlot's door, though you do not enter the harlot's bed. You may eat and chill with the drunkard, but you won't be drunk with the drunkard. Etc.
Remedy 1
Meditate on the scriptures that command us to avoid all temptation and even the appearance of evil.
Some examples, I Thess. v.22, Jude 23, Prov. v.8, Prov. iv.14-15.
Remedy 2
In ordinary cases, the soul does not triumph over sin unless it first turns from temptation.
As long as there is fuel in our hearts for a temptation, we cannot be secure.
Remedy 3
Remember those precious saints that were great in the faith, how they turned from temptation and the appearance of sin, as from hell itself.
Joseph is famous for fleeing from Potiphar's wife, but he before that, he avoided her and shunned her presence. Job made a covenant with his eyes. David also, in his psalms, often talked of avoiding the company of wicked men.
Remedy 4
Remember that it is a sign of God's grace in our hearts to avoid temptation.
You may walk past the harlot's door, though you do not enter the harlot's bed. You may eat and chill with the drunkard, but you won't be drunk with the drunkard. Etc.
Remedy 1
Meditate on the scriptures that command us to avoid all temptation and even the appearance of evil.
Some examples, I Thess. v.22, Jude 23, Prov. v.8, Prov. iv.14-15.
Remedy 2
In ordinary cases, the soul does not triumph over sin unless it first turns from temptation.
As long as there is fuel in our hearts for a temptation, we cannot be secure.
Remedy 3
Remember those precious saints that were great in the faith, how they turned from temptation and the appearance of sin, as from hell itself.
Joseph is famous for fleeing from Potiphar's wife, but he before that, he avoided her and shunned her presence. Job made a covenant with his eyes. David also, in his psalms, often talked of avoiding the company of wicked men.
Remedy 4
Remember that it is a sign of God's grace in our hearts to avoid temptation.
Sunday, October 19, 2008
PRASD, Part 1--Device 6
Device 6--Satan will persuade you that repentance is an easy thing to do; why bother yourself over this particular sin when you can quickly repent of it soon after.
"Suppose you do sin, says Satan, it is no such difficult thing to return, and confess."
Remedy 1
Remember always that repentance is a mighty work, beyond our power to work.
Only the power of God can break the heart of a sinner and turn it form its course. Repentance is a gift that comes down from above.
Remedy 2
Solemnly consider the nature of true repentance
Note: Here Brooks discourses for a while on the nature of true repentance. He wrote a long treatise on the nature of true repentance. I will summarize it as quickly as I can.
The act of repentance: "It is a turning from darkness to light."
The subject of repentance: "It is the whole man, both his heart and life."
The terms of this change: "From which and to which...The heart must be changed from the state and power of sin, the life from acts of sin, but both unto God."
Some things that repentance includes: A sight of sin, sorrow for sin, hatred of sin, hatred of ourselves for sinning, and great shame for sin.
Aside...how often to we hear preachers teaching their congregations that they should hate themselves for their many sins? But then, how often do we even hear sermons on repentance at all these dark days...
Remedy 3
Remember that repentance is a continuous act, not an isolated act.
The very word repent implies a continuation, it is a course of life. True repentance is a continued stream.
Remedy 4
Remember that to repent of sin is as a great a work of grace as to not sin in the first place.
Just as much zeal is required to repent, as is required to abstain from sin.
Remedy 5
Remember that the one who whispers in your ear, telling you that it is easy to repent, is the one who will fill your minds with thoughts of your unworthiness, making your repentance difficult.
"Suppose you do sin, says Satan, it is no such difficult thing to return, and confess."
Remedy 1
Remember always that repentance is a mighty work, beyond our power to work.
Only the power of God can break the heart of a sinner and turn it form its course. Repentance is a gift that comes down from above.
Remedy 2
Solemnly consider the nature of true repentance
Note: Here Brooks discourses for a while on the nature of true repentance. He wrote a long treatise on the nature of true repentance. I will summarize it as quickly as I can.
The act of repentance: "It is a turning from darkness to light."
The subject of repentance: "It is the whole man, both his heart and life."
The terms of this change: "From which and to which...The heart must be changed from the state and power of sin, the life from acts of sin, but both unto God."
Some things that repentance includes: A sight of sin, sorrow for sin, hatred of sin, hatred of ourselves for sinning, and great shame for sin.
Aside...how often to we hear preachers teaching their congregations that they should hate themselves for their many sins? But then, how often do we even hear sermons on repentance at all these dark days...
Remedy 3
Remember that repentance is a continuous act, not an isolated act.
The very word repent implies a continuation, it is a course of life. True repentance is a continued stream.
Remedy 4
Remember that to repent of sin is as a great a work of grace as to not sin in the first place.
Just as much zeal is required to repent, as is required to abstain from sin.
Remedy 5
Remember that the one who whispers in your ear, telling you that it is easy to repent, is the one who will fill your minds with thoughts of your unworthiness, making your repentance difficult.
Sunday, October 12, 2008
PRASD, Part 1--Device 5
Device 5--Satan will present God to you as a God made up entirely of mercy.
He will say, "Why do you worry so much about sin? Don't you know that God is a God who delights in showing mercy, who is always ready to show mercy?"
Remedy 1
Remember that God is as just as he is merciful.
He has given many convincing proofs of his justice, whether it be against Adam, Sodom, the sons of Aaron, and many others. He is the God who is "storing up wrath against you for the day of God's wrath."
Remedy 2
Remember sins against mercy will bring the greatest judgments upon men.
Consider the destruction of Jerusalem, as recorded in Lamentations. It followed years upon years of God's mercy at sin. But when his patience was over, the punishment was terrible.
Remedy 3
Though God's general mercy (common grace) is over all his works, there is a special mercy that is confined to those who are "divinely qualified."
When Satan tries to tempt you by presenting God's mercy to you, remind yourself that God's special mercy is reserved for those who are obedient to him.
Remedy 4
Remember that the saints of old viewed God's mercy as a most convincing argument not to sin
God's mercy is presented to you so that you will have the confidence to repent of sin and seek the mercy of God. To use it as a license to sin is a great misuse of it, that God cannot look upon kindly, and that the saints of old deplored.
He will say, "Why do you worry so much about sin? Don't you know that God is a God who delights in showing mercy, who is always ready to show mercy?"
Remedy 1
Remember that God is as just as he is merciful.
He has given many convincing proofs of his justice, whether it be against Adam, Sodom, the sons of Aaron, and many others. He is the God who is "storing up wrath against you for the day of God's wrath."
Remedy 2
Remember sins against mercy will bring the greatest judgments upon men.
Consider the destruction of Jerusalem, as recorded in Lamentations. It followed years upon years of God's mercy at sin. But when his patience was over, the punishment was terrible.
Remedy 3
Though God's general mercy (common grace) is over all his works, there is a special mercy that is confined to those who are "divinely qualified."
When Satan tries to tempt you by presenting God's mercy to you, remind yourself that God's special mercy is reserved for those who are obedient to him.
Remedy 4
Remember that the saints of old viewed God's mercy as a most convincing argument not to sin
God's mercy is presented to you so that you will have the confidence to repent of sin and seek the mercy of God. To use it as a license to sin is a great misuse of it, that God cannot look upon kindly, and that the saints of old deplored.
Saturday, October 11, 2008
The Reason of Faith, Part 2
In the third chapter, Owen describes several "external arguments" whose purpose is to establish a "moral certainty," or a firm persuasion. This is the kind of worldly faith by which we would believe that a scientific proof is valid. It can be build up into a very strong faith and persuasion, as are many scientific ideas. But because the arguments, or testimonies, on which it is based are "human and fallible," the faith that stems from those arguments is also "human and fallible."
The arguments he presents I will not reproduce, mainly because many of them are out-dated, and most of them are present only briefly. The external arguments for the authenticity of the Bible are not Owen's primary concern here.
Chapter IV--Moral certainty, the result of external arguments, insufficient.
Part I--Why Moral Persuasion is Insufficent--
1. The proper object of divine faith is divine revelation.
"The sole formal reason of all our obedience [springing from our faith] is taken from his own nature and our relation to him; nor doth he propose any other reason why we should believe him, or the revelation which he makes of his mind and will."
So our faith is divine and infallible, because the object of our faith, that is God's truth and authority, is also divine and infallible.
2. Now, the "moral persuasion" produced by external arguments is a product of human reason.
-----------------
Defining these terms:
moral persuasion--The firm opinion of the veracity of the word based on strong and logical arguments.
external arguments--Arguments outside of the testimony of God that the word of God is what it says. Many used today are the fulfillment of prophecy, the findings of archaeology, and the inner harmony of the Bible.
----------------
Because it is a mere product of reason, and does not require the Holy Spirit. Since faith is considered a "gift of God" in the Bible, the persuasion which these arguments produce cannot be the faith the Bible speaks of.
Note: Owen says these arguments have their place in "preparing and disposing the mind unto the receiving of the truth."
3. Our assent cannot be greater in nature than the arguments upon which it is built. In other words, a divine and supernatural faith cannot be built out of human and natural arguments.
Owen's thoughts:
For instance, a man professes that he believes Jesus Christ to be the Son of God. Ask him why, and he replies "Because God, who cannot lie, has declared him to be so." Go further, and ask him where or how God has so declared. He will answer, "In the Scripture, which is his word." Now ask him why he believes the Scriptures to be the word of God (a question which must be answered, excluding in its own nature all further inquiries, or else we can have no stability or certainty in our faith).
If he answers: "I have many logical and clear arguments that make it very probable that this is the word of God, and I have a very strong persuasion because I have found no counter-arguments that can in any way make a dent in the force of the logic of my arguments."
We need only reply to him that those arguments in their nature are human and fallible, and they though they may seem very likely to him, they are in their nature open to falsification. Therefore, his faith in Jesus Christ is human and fallible, and may in the end deceive him.
4. We cannot believe the things revealed in the Scriptures, and the Scriptures themselves with a different kind of faith. We don't believe with a divine and supernatural faith that Jesus is God, but believe that the Scripture that reveals him to be so is the word of God with a human faith.
The arguments he presents I will not reproduce, mainly because many of them are out-dated, and most of them are present only briefly. The external arguments for the authenticity of the Bible are not Owen's primary concern here.
Chapter IV--Moral certainty, the result of external arguments, insufficient.
Part I--Why Moral Persuasion is Insufficent--
1. The proper object of divine faith is divine revelation.
"The sole formal reason of all our obedience [springing from our faith] is taken from his own nature and our relation to him; nor doth he propose any other reason why we should believe him, or the revelation which he makes of his mind and will."
So our faith is divine and infallible, because the object of our faith, that is God's truth and authority, is also divine and infallible.
2. Now, the "moral persuasion" produced by external arguments is a product of human reason.
-----------------
Defining these terms:
moral persuasion--The firm opinion of the veracity of the word based on strong and logical arguments.
external arguments--Arguments outside of the testimony of God that the word of God is what it says. Many used today are the fulfillment of prophecy, the findings of archaeology, and the inner harmony of the Bible.
----------------
Because it is a mere product of reason, and does not require the Holy Spirit. Since faith is considered a "gift of God" in the Bible, the persuasion which these arguments produce cannot be the faith the Bible speaks of.
Note: Owen says these arguments have their place in "preparing and disposing the mind unto the receiving of the truth."
3. Our assent cannot be greater in nature than the arguments upon which it is built. In other words, a divine and supernatural faith cannot be built out of human and natural arguments.
Owen's thoughts:
For instance, a man professes that he believes Jesus Christ to be the Son of God. Ask him why, and he replies "Because God, who cannot lie, has declared him to be so." Go further, and ask him where or how God has so declared. He will answer, "In the Scripture, which is his word." Now ask him why he believes the Scriptures to be the word of God (a question which must be answered, excluding in its own nature all further inquiries, or else we can have no stability or certainty in our faith).
If he answers: "I have many logical and clear arguments that make it very probable that this is the word of God, and I have a very strong persuasion because I have found no counter-arguments that can in any way make a dent in the force of the logic of my arguments."
We need only reply to him that those arguments in their nature are human and fallible, and they though they may seem very likely to him, they are in their nature open to falsification. Therefore, his faith in Jesus Christ is human and fallible, and may in the end deceive him.
4. We cannot believe the things revealed in the Scriptures, and the Scriptures themselves with a different kind of faith. We don't believe with a divine and supernatural faith that Jesus is God, but believe that the Scripture that reveals him to be so is the word of God with a human faith.
Friday, October 10, 2008
PRASD, Part 1--Device 4
Device 4--Satan will present to your mind and heart the sins of the great saints, but hiding from you their sorrow and repentance.
He will show you David's adultery, but hide his loss. He will show you Peter's blasphemy, but hide his secret anguish.
Remedy 1
Remember how the Scriptures record not just the fallings of the saints, but also their rising out of sin into repentance.
David's repentance is whole-hearted, as is Job's, Peter's, etc.
Remedy 2
Remember that these saints fell on singular occasions, not as a habit or trade.
Satan will present these things to you so that you can walk in sin with a free conscience, but remember that the incidents recorded in the Scriptures were not habitual.
Remedy 3
Remember that though God did not disinherit these men for their sins (nor will he ever disinherit his people), yet he did often greatly punish his people for their sins.
David lost his first-born by Bathsheeba. Moses was barred from the Promised Land. Etc. As Brooks says, "O my soul! if thou sinnest with David, thou must suffer with David."
Remedy 4
Remember that there are two purposes for the recording of these sins. The first is to encourage men when they feel they weight of their sin to come to Christ. The second is to warn those that think they are standing firm, that they take heed, lest they fall.
To use these Scriptures for any other reason is to misuse Scripture. Do you think the Holy Spirit recorded these men's sins so that future generations would be encouraged to sin by reading of them?
He will show you David's adultery, but hide his loss. He will show you Peter's blasphemy, but hide his secret anguish.
Remedy 1
Remember how the Scriptures record not just the fallings of the saints, but also their rising out of sin into repentance.
David's repentance is whole-hearted, as is Job's, Peter's, etc.
Remedy 2
Remember that these saints fell on singular occasions, not as a habit or trade.
Satan will present these things to you so that you can walk in sin with a free conscience, but remember that the incidents recorded in the Scriptures were not habitual.
Remedy 3
Remember that though God did not disinherit these men for their sins (nor will he ever disinherit his people), yet he did often greatly punish his people for their sins.
David lost his first-born by Bathsheeba. Moses was barred from the Promised Land. Etc. As Brooks says, "O my soul! if thou sinnest with David, thou must suffer with David."
Remedy 4
Remember that there are two purposes for the recording of these sins. The first is to encourage men when they feel they weight of their sin to come to Christ. The second is to warn those that think they are standing firm, that they take heed, lest they fall.
To use these Scriptures for any other reason is to misuse Scripture. Do you think the Holy Spirit recorded these men's sins so that future generations would be encouraged to sin by reading of them?
The Reason of Faith, Part 1
Author: John Owen
Title: The Reason of Faith; or, the grounds whereon the Scripture is believed to be the word of God with faith divine and supernatural.
Part I--What it is to infallibly believe the Scriptures to be the Word of God, and what is our reason for so doing.
1. We can divide our believing, or our faith, in to two parts; namely, what it is that we believe, and why it is that we believe it.
a) What we believe, or the material object of our faith, is the things revealed in the Scripture, declared unto us in propositions of truth.
Aside: Owen adds here, "for things must be proposed to us as truth, or we cannot believe them." One of the constant points of attack for the emerging church is the supposed Enlightenment propensity towards infallible propositions of truth. Propositional statements are very out of favor right now. But doesn't his small comment elegantly demolish all the opposition made to propositions of truth? When you read the accounts of the NT preaching of the gospel, whether by Jesus, Peter, or Paul, note that all speak propositions of truth. The propose truth to their hearers. This is not an Enlightenment development, but a characteristic of communication!
b) The reason why we do believe them is because they are proposed in the Scriptures.
In other words, we believe the truths of the Scripture because they are in the Scriptures. This may seem circular, but Owen likes to be thorough. "Christ's death, and burial, and resurrection, are the things proposed unto us to be believed, and so are the object of our faith; but the reason why we believe them is because they are declared in the Scriptures."
The reason for this thoroughness is that the answer to the two questions:
a) What do you believe? What is so.
b) Why do you believe this? Because it is so?
No, the proper answer to b) is Because it is revealed in the Scriptures.
2. We are searching for a faith that is divine and infallible because of the objective cause of the faith. In other words, not a faith based on human arguments or teachers. Many in the church have risen no further in their faith than this type...that is, a faith in the Scriptures based on other people's experiences.
3. Now, when I say an infallible faith, I don't mean "an inherent quality in the subject," as if I could infallibly believe. Rather, "that property of the assent of our minds unto divine truths that is differentiated from other types of assent." The nature of assent stems from the nature of the evidence from which the assent proceeds.
Now, a man cannot infallibly believe in that which is false, but a man can imperfectly believe that which is infallibly true, if he believes it to be true from a fallible grounds.
Hmmm...get it? Yeah, that is a bit of a tough one. What I am trying to say is that a man can believe in the truth for the wrong reason. For example, a man may believe the Scriptures because of tradition, or outward arguments. Since both of those things are fallible, his faith also is fallible. But if a man believes because of infallible evidence to the infallible truth, than his faith is infallible.
4. Therefore (and this is a very important statement, central to Owen's argument, and in fact, the reason more or less for this entire work)...
The authority and veracity of God in revealing the material object of our faith, or what it is our duty to believe (meaning, the things we believe in the Scripture), are the formal object and reason of our faith, from whence it ariseth and whereinto it is ultimately resolved.
In other words, the reason we believe that Jesus is the Son of God is because God has said it is so. If we believe on that ground, our faith is divine and infallible.
Here's how Owen lays it out: Our faith in the Scriptures is infallible with respect to the formal reason of it (divine revelation), and supernatural with respect unto the production of it in our minds by the Holy Spirit. (Owen calls this "the subjective efficiency of the Holy Ghost inspiring it in our minds.")
5. Just to confuse you more, if you weren't confused already, Owen goes on to say that the authority and truth of God, considered absolutely, are not the formal object of our faith, but rather, the authority and truth of God in that they are evidenced to us, or revealed to us.
6. Here Owen to some degree summarizes, using a series of questions. I will paraphrase to the best of my ability.
Statement: We do believe Jesus Christ to be the Son of God.
A) Why do we do so?
---It is because of the authority of God commanding us to, and the truth of God testifying thereunto.
B) But how are our minds and consciences affected with the authority and truth of God, so that we believe them, which makes our faith divine and supernatural?
---It is only the divine, supernatural, and infallible revelation that he has made of this truth.
C) But what is this revelation, and where can we find it?
---Only in the Scriptures, which contains the entire revelation that God has made of himself, in everything that he would have us believe or do.
7. Then here is his final question. How, or on what grounds, do we believe the Scripture to be a divine revelation, or the very words of God which is truth divine and infallible?
Answer: It is solely on the evidence that the Spirit of God, in and by the Scripture itself, gives to us that it was given by the immediate inspiration from God.
Title: The Reason of Faith; or, the grounds whereon the Scripture is believed to be the word of God with faith divine and supernatural.
Part I--What it is to infallibly believe the Scriptures to be the Word of God, and what is our reason for so doing.
1. We can divide our believing, or our faith, in to two parts; namely, what it is that we believe, and why it is that we believe it.
a) What we believe, or the material object of our faith, is the things revealed in the Scripture, declared unto us in propositions of truth.
Aside: Owen adds here, "for things must be proposed to us as truth, or we cannot believe them." One of the constant points of attack for the emerging church is the supposed Enlightenment propensity towards infallible propositions of truth. Propositional statements are very out of favor right now. But doesn't his small comment elegantly demolish all the opposition made to propositions of truth? When you read the accounts of the NT preaching of the gospel, whether by Jesus, Peter, or Paul, note that all speak propositions of truth. The propose truth to their hearers. This is not an Enlightenment development, but a characteristic of communication!
b) The reason why we do believe them is because they are proposed in the Scriptures.
In other words, we believe the truths of the Scripture because they are in the Scriptures. This may seem circular, but Owen likes to be thorough. "Christ's death, and burial, and resurrection, are the things proposed unto us to be believed, and so are the object of our faith; but the reason why we believe them is because they are declared in the Scriptures."
The reason for this thoroughness is that the answer to the two questions:
a) What do you believe? What is so.
b) Why do you believe this? Because it is so?
No, the proper answer to b) is Because it is revealed in the Scriptures.
2. We are searching for a faith that is divine and infallible because of the objective cause of the faith. In other words, not a faith based on human arguments or teachers. Many in the church have risen no further in their faith than this type...that is, a faith in the Scriptures based on other people's experiences.
3. Now, when I say an infallible faith, I don't mean "an inherent quality in the subject," as if I could infallibly believe. Rather, "that property of the assent of our minds unto divine truths that is differentiated from other types of assent." The nature of assent stems from the nature of the evidence from which the assent proceeds.
Now, a man cannot infallibly believe in that which is false, but a man can imperfectly believe that which is infallibly true, if he believes it to be true from a fallible grounds.
Hmmm...get it? Yeah, that is a bit of a tough one. What I am trying to say is that a man can believe in the truth for the wrong reason. For example, a man may believe the Scriptures because of tradition, or outward arguments. Since both of those things are fallible, his faith also is fallible. But if a man believes because of infallible evidence to the infallible truth, than his faith is infallible.
4. Therefore (and this is a very important statement, central to Owen's argument, and in fact, the reason more or less for this entire work)...
The authority and veracity of God in revealing the material object of our faith, or what it is our duty to believe (meaning, the things we believe in the Scripture), are the formal object and reason of our faith, from whence it ariseth and whereinto it is ultimately resolved.
In other words, the reason we believe that Jesus is the Son of God is because God has said it is so. If we believe on that ground, our faith is divine and infallible.
Here's how Owen lays it out: Our faith in the Scriptures is infallible with respect to the formal reason of it (divine revelation), and supernatural with respect unto the production of it in our minds by the Holy Spirit. (Owen calls this "the subjective efficiency of the Holy Ghost inspiring it in our minds.")
5. Just to confuse you more, if you weren't confused already, Owen goes on to say that the authority and truth of God, considered absolutely, are not the formal object of our faith, but rather, the authority and truth of God in that they are evidenced to us, or revealed to us.
6. Here Owen to some degree summarizes, using a series of questions. I will paraphrase to the best of my ability.
Statement: We do believe Jesus Christ to be the Son of God.
A) Why do we do so?
---It is because of the authority of God commanding us to, and the truth of God testifying thereunto.
B) But how are our minds and consciences affected with the authority and truth of God, so that we believe them, which makes our faith divine and supernatural?
---It is only the divine, supernatural, and infallible revelation that he has made of this truth.
C) But what is this revelation, and where can we find it?
---Only in the Scriptures, which contains the entire revelation that God has made of himself, in everything that he would have us believe or do.
7. Then here is his final question. How, or on what grounds, do we believe the Scripture to be a divine revelation, or the very words of God which is truth divine and infallible?
Answer: It is solely on the evidence that the Spirit of God, in and by the Scripture itself, gives to us that it was given by the immediate inspiration from God.
PRASD, Part 1--Device 3
Device 3--Satan will "extenuate and lessen" sin. He'll say: "Why are you so concerned and worried about such a little sin?"
Remedy 1
Remember that it is seemingly small sins that have brought some of the greatest demonstrations of the wrath of God.
For example, the eating of an apple, gathering firewood on the Sabbath, reaching out to touch the ark, etc. We should not be the judge of our own futures. God is on the throne, and it is he who determines the importance of every sin.
Remedy 2
Remember that giving way to a lesser sin opens up a path to a greater sin.
Is this not so often the case, not only in the Scriptures, but in your own experience? Think of David, first staying home from the war, then staring at Bathsheeba, then inquiring about her, then sending for her, then sleeping with her, and finally having her husband killed. Each small sin paved the way for a larger sin. Search your heart and remember your past, and you will find it to be true.
Brooks: "Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, till it hath the soul to the very height of sin."
Remedy 3
Remind yourself that if this sin is really so small, how sad it is to oppose God for a trifle.
It is first of all great folly to risk hell for a tiny matter, then also it is an insulting thing to God, to break fellowship with him over such a small matter.
Remedy 4
Remember that small sins are sometimes the most deceptive and dangerous of them all.
We take little notice of them, we ignore them, we consider them unimportant, we let them slide. But "a little bit of yeast works through the whole batch of dough."
Remedy 5
Think of the saints that have chosen persecution and suffering rather than oppose God in small things.
For example, the three friends of Daniel who would not, even for appearance's sake, bow before the idol. Rather than this small action, they chose to be throne into the furnace.
Remedy 6
Remember that there is enough guilt and shame in even small sins, to convict and torment us if God should choose to allow it.
Remedy 1
Remember that it is seemingly small sins that have brought some of the greatest demonstrations of the wrath of God.
For example, the eating of an apple, gathering firewood on the Sabbath, reaching out to touch the ark, etc. We should not be the judge of our own futures. God is on the throne, and it is he who determines the importance of every sin.
Remedy 2
Remember that giving way to a lesser sin opens up a path to a greater sin.
Is this not so often the case, not only in the Scriptures, but in your own experience? Think of David, first staying home from the war, then staring at Bathsheeba, then inquiring about her, then sending for her, then sleeping with her, and finally having her husband killed. Each small sin paved the way for a larger sin. Search your heart and remember your past, and you will find it to be true.
Brooks: "Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, till it hath the soul to the very height of sin."
Remedy 3
Remind yourself that if this sin is really so small, how sad it is to oppose God for a trifle.
It is first of all great folly to risk hell for a tiny matter, then also it is an insulting thing to God, to break fellowship with him over such a small matter.
Remedy 4
Remember that small sins are sometimes the most deceptive and dangerous of them all.
We take little notice of them, we ignore them, we consider them unimportant, we let them slide. But "a little bit of yeast works through the whole batch of dough."
Remedy 5
Think of the saints that have chosen persecution and suffering rather than oppose God in small things.
For example, the three friends of Daniel who would not, even for appearance's sake, bow before the idol. Rather than this small action, they chose to be throne into the furnace.
Remedy 6
Remember that there is enough guilt and shame in even small sins, to convict and torment us if God should choose to allow it.
Wednesday, October 8, 2008
PRASD, Part 1--Device 2
Device 2: Satan will "paint sin with virtue's colors." Satan knows that if he presented sin as at was, we would flee from it. So he presents it with a false cover of virtue.
Brooks: "Pride, he presents to the soul under the name and notion of neatness and cleanliness, and covetousness to be but good economy; and drunkenness to be good fellowship, and riotousness under the name and notion of liberality."
Satan often presents himself as an angel of light.
Remedy 1
Remember that sin is not a bit less filthy and abominable, simply because it is painted with virtue's colors.
Remedy 2
The more sin appears as virtue, the more dangerous it is to our souls.
The more subtle the sin, the more ensnaring it is.
Remedy 3
Strive to look upon sin as you will when you stand before the judgment seat of Christ.
This means to see it clearly, honestly, without any coverings. Test yourself and test your heart, so that no false virtue will ensnare you. Remember that you will give an account of everything to God. How will you explain a sin by clothing it in the garments of virtue?
Brooks: "Pride, he presents to the soul under the name and notion of neatness and cleanliness, and covetousness to be but good economy; and drunkenness to be good fellowship, and riotousness under the name and notion of liberality."
Satan often presents himself as an angel of light.
Remedy 1
Remember that sin is not a bit less filthy and abominable, simply because it is painted with virtue's colors.
Remedy 2
The more sin appears as virtue, the more dangerous it is to our souls.
The more subtle the sin, the more ensnaring it is.
Remedy 3
Strive to look upon sin as you will when you stand before the judgment seat of Christ.
This means to see it clearly, honestly, without any coverings. Test yourself and test your heart, so that no false virtue will ensnare you. Remember that you will give an account of everything to God. How will you explain a sin by clothing it in the garments of virtue?
PRASD, Part 1--Device 1
Device 1: Satan will "present the golden cup, and hide the poison," that is, he will present to us the great pleasures and benefits of sin, while hiding from us the wrath and misery that will certainly follow.
Think of Christ, being shown all the kingdoms of the world by Satan.
Remedy 1
Keep at a distance from sin, and do not play with the "golden bait" that Satan offers.
It is our wisest course to stay far from sin. "Hate what is evil, cling to what is good." Rom. xii.9
Remedy 2
Always remember, sin is a bitter pleasure.
Think of how bitter the apple tasted to Adam, or the stew to Esau.
Remedy 3
Remember, sin will bring only loss, great and sad loss, despite the small temporary advantages received.
Remedy 4
Remember, even when attractive, or especially when attractive, that sin is always deceitful.
Think of Delilah, speaking sweetly to Samson, comforting him and smiling to him, all the while planning his downfall and defeat. That is sin. It looks fair, speaks well to us, commends itself to us, all the while planning our destruction.
Think of Christ, being shown all the kingdoms of the world by Satan.
Remedy 1
Keep at a distance from sin, and do not play with the "golden bait" that Satan offers.
It is our wisest course to stay far from sin. "Hate what is evil, cling to what is good." Rom. xii.9
Remedy 2
Always remember, sin is a bitter pleasure.
Think of how bitter the apple tasted to Adam, or the stew to Esau.
Remedy 3
Remember, sin will bring only loss, great and sad loss, despite the small temporary advantages received.
Remedy 4
Remember, even when attractive, or especially when attractive, that sin is always deceitful.
Think of Delilah, speaking sweetly to Samson, comforting him and smiling to him, all the while planning his downfall and defeat. That is sin. It looks fair, speaks well to us, commends itself to us, all the while planning our destruction.
Precious Remedies Against Satan's Devices
Henceforth labeled PRASD. Written by Thomas Brooks in 1652.
Text: II Corinthians ii.11--So that Satan might not outwit us, for we are not unaware of his schemes.
Would Satan get the best of us? Would he take advantage of us? Should he gain from us, seeking and taking that which does not belong to him? Our thesis for the work is as follows:
That Satan hath his several devices to deceive, entangle, and undo the souls of men.
If Satan has these devices, then we should be aware of them, and also possess counter-strategies of our own. This book, therefore, is a presentation of many of the devices Satan uses to gain an advantage over us, along with several remedies for each device.
The first class of devices is those that draw our souls to sin.
Text: II Corinthians ii.11--So that Satan might not outwit us, for we are not unaware of his schemes.
Would Satan get the best of us? Would he take advantage of us? Should he gain from us, seeking and taking that which does not belong to him? Our thesis for the work is as follows:
That Satan hath his several devices to deceive, entangle, and undo the souls of men.
If Satan has these devices, then we should be aware of them, and also possess counter-strategies of our own. This book, therefore, is a presentation of many of the devices Satan uses to gain an advantage over us, along with several remedies for each device.
The first class of devices is those that draw our souls to sin.
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