Trusting in God

"Trusting in God is to rely on his power as a Creator, and on his love as a Father" (Thomas Watson, The Ten Commandments, 52). 

Righteous and Unrighteous Anger

Baxter:

Anger is the rising up of the heart in passionate displacency against an apprehended evil, which would cross or hinder us of some desired good. It is given us by God for good, to stir us up to a vigorous resistance of those things, which, within us or without us, do oppose his glory or our salvation, or our own or our neighbor's real good. 

Anger is good when it is thus used to its appointed end, in a right manner and measure; but it is sinful, 1. When it riseth up against God or any good, as if it were evil to us. . . . 2. When it disturbs reason, and hindereth our judging of things aright. 3. When it casteth us into any unseemly carriage, or causeth or disposeth to any sinful words or action: when it inclineth us to wrong another by word or deed, and to do as we would not be done by. 4. When it is mistaken, and without just cause. 5. When it is greater in measure than the cause alloweth. 6. When it unfitteth us for our duty to God or man. 7. When it tendeth to the abatement of love and brotherly kindness, and the hindering of any good which we should do for others: much more when it breedeth malice, and revenge, and contentions, and unpeaceableness in societies, oppression of inferiors, or dishonouring of superiors. 8. When it stayeth too long, and ceaseth not when its lawful work is done. 9. When it is selfish and carnal, stirred up upon the account of some carnal interest, and used but as a means to a selfish, carnal, sinful end: as to be angry with men only for crossing your pride, or profit, or sports, or any other fleshly will. In all these it is sinful.

—Richard Baxter, A Christian Directory (vol. 1 in The Practical Works of Richard Baxter; Morgan, PA: Soli Deo Gloria Publications, 200), 284.

The Scope of True Religion

"It may even come about that a man's most genuinely Christian actions fall entirely outside that part of his life which he calls religious" (C. S. Lewis, Letters to Malcolm: Chiefly on Prayer, 25).

Pure and Real Religion

"Here indeed is pure and real religion: faith so joined with an earnest fear of God that this fear also embraces willing reverence, and carries with it such legitimate worship as is prescribed in the law. And we ought to note this fact even more diligently: all men have a vague general veneration for God, but very few really reverence him; and wherever there is great ostentation in ceremonies, sincerity of heart is rare indeed" (Calvin, Institutes, 1.2.2).

How Christians Press Forward in the Faith

A couple months back now I published a post titled: "The Application of Redemption." That title comes from the fifth chapter in Thomas Watson's magnificent and best-known book: A Body of Divinity. 

In that fifth chapter, expounding the Westminster shorter catechism, Watson works through key catechetical elements in our redemption, instructing the flock on matters faith, effectual calling, justification, adoption, sanctification, assurance, peace, joy, growth in grace, and perseverance. 

For this post I want to focus faith on what God's word says about perseverance in grace. (And I do indeed believe this is what God's word teaches, as I believe both Watson and Westminster offer us a faithful exposition of the doctrine.) To do so I'll quote a sizable section of the chapter from the Banner of Truth edition (A Body of Divinity, 280-281):

By what means do Christians come to persevere? 

[1] By the help of ordinances, as of prayer, the word, and the sacraments. Christians do not arrive at perseverance when they sit still and do nothing. It is not with us as with passengers in a ship, who are carried to the end of their voyage while they sit still in the ship . . . but we arrive at salvation in the use of means; as a man comes to the end of a race by running, to a victory by fighting. "Watch and pray" (Matt. 26:41). As Paul said, "Except ye abide in the ship, ye cannot be saved" (Acts 27:31). Believers shall come to shore at last, arrive at heaven; but "except they abide in the ship," namely, in the use of ordinances, "they cannot be saved." The ordinances cherish grace; as they beget grace, so they are the breast milk by which it is nourished and preserved to eternity.

[2] By the sacred influence and concurrence of the Spirit. The Spirit of God is continually at work in the heart of a believer, to carry on grace to perfection. It drops in fresh oil, to keep the lamp of grace burning. The Spirit excites, strengthens, increases grace, and makes a Christian go from one step of faith to another, till he comes to the end of his faith, which is salvation (1 Pet. 1:9). It is a fine expression of the apostle, "The Holy Spirit which dwells in us" (2 Tim. 1:14). He who dwells in a house, keeps the house in repair; so the Spirit dwelling in a believer, keeps grace in repair. Grace is compared to a river of the water of life (John 7:38). This river can never be dried up, because God's Spirit is the spring that continually feeds it.  

[3] Grace is carried on to perfection by Christ's daily intercession. As the Spirit is at work in the heart, so is Christ at work in heaven. Christ is ever praying that the saint's grace may hold out. "Father, keep those whom thou has given me." Keep them as the stars in their orbs: keep them as jewels, that they may not be lost. "Father keep them" (John 17:11). That prayer which Christ made for Peter, was the copy of the prayer he now makes for believers. "I have prayed for thee, that thy faith fail not," (Luke 22:32) that it be not totally eclipsed. How can the children of such prayers perish?

The Hand That Rocks The Cradle Is The Hand That Rules The World

BLESSINGS on the hand of women!
Angels guard its strength and grace.
In the palace, cottage, hovel,
Oh, no matter where the place;
Would that never storms assailed it,
Rainbows ever gently curled,
For the hand that rocks the cradle
Is the hand that rules the world.

Infancy's the tender fountain,
Power may with beauty flow,
Mothers first to guide the streamlets,
From them souls unresting grow—
Grow on for the good or evil,
Sunshine streamed or evil hurled,
For the hand that rocks the cradle
Is the hand that rules the world.

Woman, how divine your mission,
Here upon our natal sod;
Keep—oh, keep the young heart open
Always to the breath of God!
All true trophies of the ages
Are from mother-love impearled,
For the hand that rocks the cradle
Is the hand that rules the world.

Blessings on the hand of women!
Fathers, sons, and daughters cry,
And the sacred song is mingled
With the worship in the sky—
Mingles where no tempest darkens,
Rainbows evermore are hurled; 

For the hand that rocks the cradle
Is the hand that rules the world.

 —William Ross Wallace (1819–1891)

Christian Education's Impotence

"Christian education is no more capable of transforming men than is humanistic education" (Wilson, Recovering the Lost Tools of Learning, 76).

What Justifying Faith Is

In the last post from Thomas Watson's justly famous A Body of Divinity I sought to introduce a portion of the book and its broader context. That portion is the fifth chapter entitled "The Application of Redemption." Here, working through key catechetical elements in our redemption, Pastor Watson instructs the flock of God on matters of faith, effectual calling, justification, adoption, sanctification, assurance, peace, joy, growth in grace, and perseverance, each in turn. And each full of matter for meditation and provocation for practice. We look now, first off, at what justifying faith is.

Watson wisely notes first what it is not. This is important, not least when counterfeits go about unchecked and unchallenged. Everyone believes today in the evangelical church. Or they wouldn't be there, right? Wrong. Without going into all the reasons why man (who is incurably religious) might attend an "evangelical" church, it is sufficient to focus on what Watson avers: "There may be assent to divine truth, and yet no work of grace on the heart" (215). That's no doubt right. One may agree that the gospel is true and still not know God or be justified by his grace. This sort of "faith" is the faith of devils. They know the gospel is true, but don't love it or trust it. So, Watson continues: "Many assent in their judgments, that sin is an evil thing, but they go on in sin, whose corruptions are stronger than their convictions. . ." (215). May it never be with us.

Well, what then, you ask, is a justifying faith, or a faith that justifies? What is the sort of faith that saves sinners from the coming wrath? What faith unites to the risen Jesus and puts one right with a holy God, a God who cannot truck with sin? According to our trustworthy physician of the soul for this post, it consists in three things: 1) self-renunciation; 2) reliance; and 3) appropriation.

First, self-renunciation. "Faith is a going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. 'Not having mine own righteousness' (Phil. 3:9). Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself" (216). For our purposes today, almost certainly the main thing to observe here is that justifying faith does not make much of the self. It's not impressed with the self. The self-serving swollen-self is a thing to be repented of rather than touted and tickled. Faith looks away from this swollen self upward "to him who sits on the throne, and to the Lamb." And it looks to his goodness, his greatness, his glory, and says: "not having a righteousness of my own." It says: “not impressed with the self.” It says: “no good thing dwells in me, that is, in my flesh.”

Next, Watson speaks of how faith, if it is to be a faith that justifies, includes the element of reliance. Faith relies not on the self, but on another. "Faith rests on Christ's person. Faith believes the promise; but that which faith rests upon in the promise is the person of Christ. . . . Faith is described to be 'believing on the name of the Son of God' (1 John 3:23), namely, upon his person. . . . Faith rests on Christ's person 'as crucified' [and, I'll add, risen and reigning and coming again in great power and glory]. It glories in the cross of Christ (Gal. 6:14)." This is the proper person (not the swollen self) for faith to rely on. And this person—Christ crucified, risen, reigning!—knows nothing of the modern self, which is conceited and self-absorbed. No, the person of the risen Jesus is swallowed up in his Father's glory and will. The person of Christ is swallowed up in diving love, not self-love. And he came to nail the modern self to the cross along with all our other God-belittling sins of self-exaltation. 

Lastly, then, comes appropriation. A justifying faith applies Christ to itself. To illustrate, Watson paints this picture: "A medicine, though it be ever so sovereign, if not applied, will do no good. . . . This applying of Christ is called receiving him (John 1:12). The hand receiving gold, enriches; so the hand of faith, receiving Christ's golden merits with salvation, enriches us" (216). And this receiving or appropriation language is fitting for faith that focuses on another away from the swollen self. The modern self can do nothing for its self, or by its self, or with its self. No, rather, looking up and away from its self, authentic faith receives with the hand of a beggar the free gift of God.

What is worthy here to focus faith's attention on as I end this post is how a justifying faith is not one that merely knows the benefits of redemption or thinks of those benefits as the proper object for faith. Rather, as Watson eloquently puts it, faith fastens itself on Christ himself. It is the person of Jesus faith embraces—as coming in the likeness of sinful flesh, working miracles in our midst, teaching about the kingdom of God, and as crucified and risen and reigning as King of the nations, pouring out his Spirit, coming again in power and glory. Yes, no doubt as working wonders on our behalf and bringing forgiveness and freedom. Yes, no doubt as reconciling the rebel to the Sovereign whose majesty was infinitely offended by the self-satisfied-swollen self. But the benefits of redemption ought never to be held forth for faith except as they come in the person, work, and words of the Christ sent from above. He alone in all his glory is the proper place for faith to fasten its gaze. And when it does so through self-renunciation, reliance, and appropriation, the swollen-self is crucified, and the sinner justified. Forgiven! Freed! Righteous! Loved! Not guilty! No condemnation! Reconciled to a holy heavenly Father. All in the beloved, in whom alone is there redemption. 

"Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing" (Rev. 5:12).

The Application of Redemption

The title above comes from the fifth chapter in Thomas Watson's magnificent and best-known book: A Body of Divinity. I have been reading this book through for a second time now (the first time feels like ages ago) a few mornings a week when faith is flagging in order to fan the flame. And this second time through for me is far more invigorating than the first (which is not to say that the first was without benefit and appreciation, but more years have a way of clarifying a lot of things). My esteem for Thomas Watson and for this work in particular continues to grow.

Just a brief bit of background and then I'll jump right in to a series of posts pertaining to the aforementioned chapter on the application of redemption. Watson was an English Presbyterian Puritan minister who lived circa 1620–1686. His Body of Divinity, published posthumously in 1692, comes from a series of sermons he preached to his people on the Westminster Shorter Catechism. This series of sermons numbered 176. Many of these fed into the Body of Divinity, but not all. The rest fed into Watson's books The Lord's Prayer and The Ten Commandments. These three books together make up a trilogy on the Westminster Shorter Catechism. (See Meet the Puritans by Beeke and Pederson for the chapter on Thomas Watson, from which I refreshed my memory of this background information.)

The first section in the chapter "The Application of Redemption" from Watson's Body of Divinity is on faith. He begins by citing Gal. 2:20 (in the king's English, of course): "The life that I now live in the flesh, I live by the faith of the Son of God." And he asserts that it is the Spirit who "applies to us the redemption purchased by Christ, by working faith in us" (Watson, Body of Divinity, 215). And then, before getting into the kinds of faith that people may possess, Watson speaks a short pithy word that packs the punch of the profound pastoral theology for which Watson has became known and loved. Here is trademark Watson: "Christ is the glory, and faith in Christ the comfort, of the gospel" (215). Christ is indeed the glory of the Gospel. And faith in his name is indeed its comfort. Amen, pastor Watson. 

I'll end this brief introductory post here on this simply yet profoundly stated note. In the next post I shall cover something of what Watson teaches about what justifying faith is. I hope this present post has whet your appetite for more. Lord willing, in the posts to follow, as here, I shall be citing and summarizing from the Banner of Truth's revised edition of Watson's book. Which reminds me: Banner of Truth books ought to be part of any disciple's diet these days, and perhaps my mentioning one of them here in glowing terms will set you going to get a meal from that market. 

Zeal AND Prudence

"Zeal without prudence is rashness; prudence without zeal is cowardliness" (Thomas Watson, Body of Divinity, p. 173).

True Loyalty to the Lord

Commenting on Dan. 1:8–16, Sinclair Ferguson reflects:

Some Christians are heroes in their daydreams only. The characteristic mark of such heroism is imagining ourselves as faithful on great and public occasions and in rarefied atmospheres when others will be impressed. In stark contrast, true faithfulness in Scripture is first exercised in small things and in private. If we fail there, any faithfulness we show in public will be hypocrisy, a performance for the crowd and not an expression of loyalty to our Lord.

 —Sinclair Ferguson, Mastering the Old Testament: Daniel (Dallas: Word Publishing, 1988), 38.

Trained in the Ways of Babylon

Commenting on Nebuchadnezzar's strategy of defeating Jerusalem, as recorded in Dan. 1:3–7, Sinclair Ferguson observes: Nebuchadnezzar "weakened Jerusalem's prospects by exiling the cream of its youth, and he prepared for the future by giving them a thoroughly Babylonian education. . . . Nebuchadnezzar was not the last leader to see the value of infiltrating the colleges and universities to find candidates for his future service" (Sinclair Ferguson, Daniel, 34).

Why Preaching is often Inneffectual

"Catechising is the best expedient for the grounding and settling of people. I fear one reason why there has been no more good done by preaching, has been because the chief heads and articles in religion have not been explained in a catechistical way" (Watson, A Body of Divinity, 5).

The Forgotten Demographic in the Church

With all the buzz about doing evangelism in the church today, it would be helpful if the church exercised a bit more insight and genuine neighbor-love instead of doing what is most comfortable and what boosts the right kind of numbers. This piece by Gene Veith points out the uncomfortable truth for many upwardly-mobile white egalitarian-leaning evangelicals with feminist assumptions: the most unchurched demographic is the white working class.

Well, let's develop church strategies to go after them. No? Why not? Doesn't love call for it?

Challenging Labels

"If a 'disability' really only becomes a problem in one setting—our factory-model K–12 system—I’d challenge that label" (Bauer, Rethinking School, 43).

Budgeting, Planning, and Packing Up Ready to Go

"Budget and plan for an ordinary span of years, but in spirit be packed up and ready to leave at any time" (J. I. Packer, Affirming the Apostles' Creed, 109).

We, Not Me

Commenting on Ecclesiastes 4, David Gibson says:

If you can live in this world in such a way that the person or people beside you—your friend, your spouse, your children, your brother, your sister, the people God has put in your path—are your waking concern and your dominant focus, then you will find happiness. If your head hits the pillow at night full of questions about how you might help and serve someone else, and how you can be a certain kind of person for them, then you will find a gladness and contentment that nothing else can match.

. . . I want you to know what the Preacher is not saying. You might expect him to say that if you live for others, then you'll be more spiritual. Or more godly. You'll be a growing Christian. It is certainly true that you will be all those things, but that is not the aspect of life that the Preacher is painting in this part of his book. You will be happier. The word he uses is "quietness" (v. 6). It simply means rest—peace of mind and calmness of soul. It's a word to capture the deep well-being of those who know their place in the world, content with the boundary lines of their life and able to enjoy the fruits of their labors with a cheerful heart. The way to arrive in that place of rest is to live for we, not me.

—David Gibson, Living Life Backward: How Ecclesiastes Teaches Us to Live in the Light of the End (Wheaton: Crossway, 2017), 65–66.

Zealous for God's Fame

"Zeal is a mixed affection, a compound of love and anger; it carries forth our love to God, and our anger against sin in an intense degree. Zeal is impatient of God's dishonour; a Christian fired with zeal, takes a dishonour done to God worse than an injury done to himself" (Thomas Watson, Body of Divinity, 16).

The Power of a Passive Righteousness

Speaking of the righteousness of faith that God imputes to us through Christ apart from works, Luther says this of its surpassing worth:

Christians themselves do not adequately understand it or grasp it in the midst of their temptations. Therefore it must always be taught and continually exercised. And anyone who does not grasp or take hold of it in afflictions and terrors of conscience cannot stand. For there is no comfort of conscience so solid and certain as this passive righteousness. . . .

Therefore the afflicted conscience has no remedy against despair and eternal death except to take hold of the promise of grace offered in Christ, that is, this righteousness of faith, this passive or Christian righteousness, which says with confidence: "I do not seek active righteousness. I ought to have and perform it; but I declare that even if I did have it and perform it, I cannot trust in it or stand up before the judgment of God on the basis of it. Thus I put myself beyond all active righteousness, all righteousness of my own or of the divine Law, and I embrace only that passive righteousness which is the righteousness of grace, mercy, and the forgiveness of sins." In other words, this is the righteousness of Christ and of the Holy Spirit, which we do not perform but receive, which we do not have but accept, when God the Father grants it to us through Jesus Christ.

—Martin Luther, "Lectures on Galatians 1535" (vol. 26 in Luther's Works; ed. Jaroslav Pelikan; St. Louis: Concordia Publishing House, 1963), 5–6.

The Great Shortfall Today

Dick Lucas:

In the long term I think being a preacher, missionary, or leading a Bible study group in many ways is easier. There is a certain spiritual glamour in doing it, and what we should be doing each day is easier to discern, more black and white, not so grey. It is often hard to get Christians to see that God is willing not just to use men and women in ministry, but in law, in medicine, in business, in the arts. This is the great shortfall today.

—Quoted in Timothy Keller, Every Good Endeavor: Connecting Your Work to God's Work (New York: Penguin, 2012), 115.