Holy Self-Despair

 The historic Christian Creed says, “I believe in the forgiveness of sins.”  What does that mean?  Obviously there is a whole chorus of biblical teaching on this topic.  In the following paragraphs Herman Witsius (d. 1708) gives us one helpful angle on the meaning of this phrase in the Creed.

“We confess that we are chargeable not merely with one sin, but with many and highly aggravated sins (1 John 1:9, James 3:2).  We confess also, that on account of our transgressions, God could justly cast us into the prison of hell, from where we would not be permitted to escape until we had paid the uttermost farthing (Matt. 28:34).  We acknowledge the righteousness of all those judgments which God inflicts upon us, to manifest his wrath and his hatred of sin (Ps. 51:4, Rom. 3:19).”

“We confess, in summary, that our salvation must not be sought in any merits or in any satisfaction of our own; but instead in the free remission of our debts – debts which we ourselves are equally unable to deny and to unable to clear (Rom. 4:6, 7).”

“Attentive consideration and sincere confession of these truths are highly useful and necessary to produce in us that humility and that holy self-despair.  For without humility and holy self-despair we can neither participate of the Divine favor, nor flee to Christ as our refuge, nor build a firm and solid hope on his grace.”

“Let this therefore be the prayer of the soul trembling before God at the sight of its offences: ‘Enter not into judgment with your servant, for no one living is righteous before you’ (Ps. 143:2).”  [This is repeated in the New Testament: ‘God, be merciful to me, a sinner’ (Lk. 18:13).]

These slightly edited paragraphs can be found on pages 395-396 of Herman Witsius’ Sacred Dissertations on the Apostle’s Creed.

rev. shane lems

God Does Not Help Those Who Help Themselves

Great words by John Newton:

“We are never more safe, never have more reason to expect the Lord’s help, than when we are most sensible that we can do nothing without him.”

“This was the lesson Paul learned – to rejoice in his own poverty and emptiness so that the power of Christ might rest upon him.  Could Paul have done anything, Jesus would not have had the honor of doing all.”

“This way of being saved entirely by grace, from first to last, is contrary to our natural wills.  It mortifies self, leaving it nothing to boast of, and through the remains of an unbelieving, legal spirit, it often seems discouraging.”

“When we think ourselves so utterly helpless and worthless, we are too ready to fear that the  Lord will therefore reject us; whereas, in truth, such a poverty of spirit is the best mark we can have of an interest in his promises and care” (p. 156).

God does not help those who help themselves, but he does help those who can’t help themselves (the helpless).  A legal (i.e. covenant of works) attitude is that we have to do something so that God will accept us.  But an evangelical and biblical (i.e. covenant of grace) attitude is that we can do nothing; God does it all in his sovereign grace.

If you have a broken and contrite heart, don’t despair, for these God will not despise (Ps. 51:17).  A bruised reed he will not break, and a smoldering wick he will not snuff out (Is. 42:3).  Come to me, all who labor and are heavy laden, and I will give you rest (Mt. 11:28).

To repeat Newton: “We are never more safe, never have more reason to expect the Lord’s help, than when we are most sensible that we can do nothing without him.”

This entire letter can be found in volume two of Newton’s Works (p. 145-6).

shane lems

One Of The Great Mistakes Of Pietism

These are great words from a great book by Louis Berkhof: Assurance of Faith.

“It was one of the great mistakes of the Pietism of the seventeenth and eighteenth centuries that, in seeking the assurance of faith, or of salvation, it divorced itself too much from the Word of God.  The basis of assurance was sought, not in the objective promises of the gospel, but in the subjective experiences of believers.  The knowledge of the experiences that were made the touch-stone of faith, was not not gathered from the Word of God, but was obtained by an inductive study of the subjective states and affections of believers.”

“In many cases these were not even put to the test of Scripture, so that the true was not always distinguished from the counterfeit.  Moreover, there were unwarranted generalizations.  Individual experiences and experiences of a very dubious character were often made normative, were set forth as the necessary marks of true faith.  The result was that they who were concerned about the welfare of their soul turned attention to themselves rather than to the Word of God, and spent their life in morbid introspection.”

“It is no wonder this method did not promote the assurance of faith that fills the heart with heavenly joy, but rather engendered doubt and uncertainty and caused the soul to grope about in a labyrinth of anxious questionings, without and Ariadne-thread (string) to lead it out.  This method of seeking assurance by looking within rather than by looking without, to Jesus Christ as he is presented in Scripture, and by making the experiences of others, especially of those who are regarded as ‘oaks of righteousness’ normative, has not yet been abandoned entirely in our circles.  Yet it [this method] is a most disappointing one.”

“If we would have the assurance of faith, the first great requisite is that we make a diligent study of the Bible, and more particularly of the glorious promises of forgiveness and salvation.  After all it is only in the Word of God and in the living Christ, as he is mirrored in the Word, that we find the objective basis for the assurance of grace and perseverance to the end.  The free promises of God are the foundation of our faith, and it is only on the strength of these that we place our trust in Christ as our Savor.  These promises are absolutely reliable and have their confirmation in Christ (2 Cor. 1:20).  These promises are not only sure, but also unconditional, i.e. they are not conditioned by any work of man.”

Well said.  If you don’t have all the feelings, emotions, and spiritual experiences of other Christians, don’t despair.  Feelings, emotions, and spiritual experiences didn’t die on the cross for us; they cannot save us – Jesus did, he can and does.  If you truly trust in him you are saved, even if you don’t always feel it.  In other words, solid assurance has to do with an empty tomb, not an emotional fervor. 

shane lems

Theology Is…

What is true, Christian, biblical theology?  What good is it?  Is it practical?  William Ames (d. 1633) has some great answers to these questions.  Here’s an edited version of Ames’ helpful discussion.

“Theology is the doctrine or teaching [doctrina] of living to God (Jn. 6:68, Acts 5:20, Rom. 6:11).  It is called doctrine, not to separate it from understanding, knowledge, wisdom, art, or prudence – for these go with every exact discipline, and most of all theology – but to mark it as a discipline which derives not from nature and human inquiry like others, but from divine revelation and appointment (Is. 51:4, Mat. 21:25, Jn. 9:29, Gal. 1:11-12).”

“Although it is within the compass of this life to live both happily and well; living well is more excellent than living happily.  What chiefly and finally ought to be striven for is not happiness which has to do with our own pleasure, but goodness which looks to God’s glory.  For this reason, theology is better defined as that good life whereby we live to God than as that happy life whereby we live to ourselves.  The apostle therefore calls it by synecdoche (a part which stands for the whole), the teaching that accords with godliness (1 Tim. 6:3).”

“The practice of life is so perfectly reflected in theology that there is no precept of universal truth relevant to living well in domestic economy, morality, political life, or lawmaking which does not rightly pertain to theology.”

“Theology, therefore, is to us the ultimate end and noblest of all exact teaching arts.  It is a guide and master plan for our highest end, sent in a special manner from God, treating of divine things, tending towards God, and leading man to God.  It may therefore rightly be called ‘theozoia,’ a living to God, or ‘theorgia,’ a working towards God, as well as ‘theology,’ a study of God.”

“The two parts of theology are faith (believing) and observance (doing) (2 Tim. 1:13, 1 Tim. 1:19, Gen 15:6, 17:1, Matt. 28:20, Titus 3:8).”

Indeed: theology is extremely practical every day of our pilgrim life.

William Ames, The Marrow of Theology, Book 1.1-2.

shane lems

Prone to Wander, Preserved by Grace

The following quote from a 1763 letter shows why John Newton is one of my favorite Christian authors.  Notice how a violent struggle against indwelling sin does not weaken Newton’s assurance of faith.  He is deeply disturbed by his indwelling sin, but he does not despair over it because of God’s sovereign and preserving grace.  Take a few moments this weekend and read Newton’s edifying words:

“All my complaints may be summed up in this one—a proneness to wander from him. This is too frequently the case with me, I hardly know how or why. Through mercy, I am in a measure delivered from the love of this present evil world; the desire of my heart is towards God; I account his loving-kindness to be better than life, and esteem all his precepts concerning all things to be right, and just, and good. I do not even wish for a dispensation to admit any rival into my heart; he richly deserves it all, and I am willing and desirous to be his alone, and to be wholly conformed to him. Yet still I find the effects of a depraved nature; and, not withstanding all my struggles against inward and outward evil, I am too often carried away from the point of simple faith and dependence.

The lively experience of a Christian is not hard to be described; neither is it hard to say much about it. But, to feel what we say, to sit down under the shadow of the tree of life, to abide in Christ, to feed on him in my heart by faith with thanksgiving, this I find a rare attainment, easily lost, and not so soon regained. I know enough of it to make me desirous of more, and yet so little, that I have frequent cause to cry out, ‘My leanness, my leanness!’ and to lie low in the dust before God. A remaining root of pride and self-righteousness often springs up and interrupts my peace. Indeed, as to the ground of my hopes and acceptance, I am mercifully kept from doubts and fears; I trust in him who has wrought out a perfect righteousness for my justification, and has stretched out an everlasting arm for my salvation. I see the honor of the divine attributes effectually secured, and that God is not only merciful and good, but faithful and just, in saving an unworthy believing sinner.

But what I want, is not only to expect a heaven hereafter, but to experience a heaven begun below, to live up to the privileges of the Gospel, to have enlarged desires after holiness, and those desires abundantly answered. I want more of the influences of the Holy Spirit under His various characters, as the Teacher, Quickener, Comforter, and Sealer of the people of God.

I want to know more clearly what the apostle desired for his friends, in those two comprehensive prayers, Ephesians 1:17-20, and Ephesians 3:16-19. How little do I understand of that height and depth, and breadth and length, he there speaks of! How faint are my ideas of the glorious hope of his calling, and the exceeding greatness of his mighty power! Well, blessed be God for the little I have; I trust it is a pledge of more; he has given me to hunger and thirst after righteousness, and he has said I shall be filled.

I remember the time when I was easy enough about these things; the language of my heart was, ‘Depart from me!’ Yes, I resisted his Spirit, despised his mercy, and counted the blood of the covenant as an unholy thing. But, oh, he ‘was found by me that sought him not!’ He passed by me, and bid me live; he saved me in spite of myself; he would not give me up; be appeared in the hour of my distress, snatched the prey from the hand of the mighty, and delivered the lawful captive.

And ever since, how good has he been to me! How gently has he led me! How often has he restored me when wandering, revived me when fainting, healed my breaches, supplied my needs, heard my prayers, and set up a seasonable standard against my enemies, when they have been coming in upon me like a flood! And even now he is with me, he is never weary of doing me good, and I believe he will be with me, even to the end, until at length he brings me home to his kingdom to be near him forever.

Hence, indeed, arises a great part of my grief, to think that I should be so cold, and barren, and unprofitable, under such amazing displays of undeserved love. O Lord, touch the rocky heart, and cause the waters to flow; soften and inflame my heart, that I may at length become your disciple indeed.”

We might sum this up with a few scriptural words, Lord, I believe, help my unbelief!

John Newton, Works, VI.29-31.

shane lems