... perhaps so we might follow His street lamps and road signs.
For James tells us:
Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (James 1:2-3)
and
As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful. (James 5:10-11)
and from a distance of centuries, John Newton shouts encouragement to those who, having asked the Shepherd for similar directions, have been put on that good old trodden path:
I asked the LORD that I might grow In faith, and love, and every grace; Might more of his salvation know, And seek, more earnestly, his face.
'Twas he who taught me thus to pray, And he, I trust, has answered prayer! But it has been in such a way, As almost drove me to despair.
I hoped that in some favoured hour, At once he'd answer my request; And by his love’s constraining pow’r, Subdue my sins, and give me rest.
Instead of this, he made me feel The hidden evils of my heart; And let the angry pow’rs of hell Assault my soul in every part.
Yea more, with his own hand he seemed Intent to aggravate my woe; Crossed all the fair designs I schemed, Blasted my gourds, and laid me low.
LORD, why is this, I trembling cried, Wilt thou pursue thy worm to death? "’Tis in this way, the LORD replied, I answer prayer for grace and faith.
These inward trials I employ, From self, and pride, to set thee free; And break thy schemes of earthly joy, That thou may'st find thy all in me."
And we do not stop to gawk at car wrecks in the darkness, for our hope drives us on homewards:
There is a hope that burns within my heart, That gives me strength for ev'ry passing day; a glimpse of glory now revealed in meager part, Yet drives all doubt away: I stand in Christ, with sins forgiv'n; and Christ in me, the hope of heav'n! My highest calling and my deepest joy, to make His will my home.
There is a hope that lifts my weary head, A consolation strong against despair, That when the world has plunged me in its deepest pit, I find the Savior there! Through present sufferings, future's fear, He whispers, "Courage!" in my ear. For I am safe in everlasting arms, And they will lead me home.
There is a hope that stands the test of time, That lifts my eyes beyond the beckoning grave, To see the matchless beauty of a day divine When I behold His face! When sufferings cease and sorrows die, and every longing satisfied, then joy unspeakable will flood my soul, For I am truly home.
We are not to read our current circumstances into the Bible; that would be misreading the word of God. But it is possible that with the lengthening of teeth comes the perception of a deeper layer to that age-old story one'd known as a child.
In addition to being a glorious story of God's rescue of the Israelites, Exodus also tells us about life as and amongst the professing people of God. ADD and short-term memories aren't new-fangled disorders brought on by the modern diet and the new media. They'd existed way back in the day when refined sugar and brainless cable telly had yet to make an appearance.
Moses, of whom it was said "there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face, none like him for all the signs and the wonders that the LORD sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel" (Deuteronomy 34:10-12), started off a first-class whinger and excuse-maker (see Exodus 3-4) and ended off being excluded from entering the Promised Land (Deuteronomy 3:26) because of his failure to uphold the holiness of God (Numbers 27:13-14). Despite the wonders God had done through him, and that the word of God had proved to come true on each and every occasion, and that he had a closer relationship with God than any human (save Jesus), Moses' faith was still shown to be sorely lacking.
Modern readings would have us believe that the Pharaoh was the evil oppressor dude and that the poor innocent oppressed were the good dudes whom Moses, an early emancipator, freed from slavery. But Israel's rescue from Egypt was less about civil and human rights and more about God exerting his rights over the Israelites as his slaves who were to be freed so they could worship him alone. Despite observing the great miracles wrought by God in Egypt (see the ten plagues in Exodus 7-12), and the obvious protection and power of God (Exodus 13-14) so that they feared him and believed in him and in Moses (Exodus 14:31), and the great song and praise and dance session on the beach (Exodus 15:1-21), 3 days later, they were already grumbling against God and Moses and distrusting both of them (Exodus 15:22-27). This was to be a recurring theme in their journey to the Promised Land. What remarkably selective amnesia.
This is what the people of God are like: their hearts are inclined to evil all the time. Not much better than the nasty disbelieving Pharaoh. Even with new fleshy hearts (cf Ezekiel 11:19), we always go back to rejecting God and his word no matter how much we understand what he has done for us, or who he is. What this means for life together as God's people is this: it will always be tough and uncomfortable. Because as we reject God's way of life, as we sin against God, we also hurt those around us. So perhaps it is good to have this warning on our church doors like the one Dale Ralph Davis has on the Woodland Presbyterian Church website: This church is full of sinners. Everyone who comes here is one. You'll need to remember that if you associate with us – or you may be unnecessarily disappointed.
(Yet another strata of the Exodus story seems to be the teacher-student Father-son relationship between God and his people. Studying this book over the next few months looks to be quite exciting indeed.)
Other stay-at-home pottering-arounds yielded: Lemon Poppyseed Yoghurt Mini-Loaf Cakes with Lemon Glaze (riff on Barefoot Contessa/Ina Garten's recipe) 1.5 cups all-purpose flour 2 teaspoons baking powder 0.5 teaspoon salt 1 cup vanilla yogurt 3 extra-large eggs 1 cup sugar 2 teaspoons grated lemon zest (2 lemons) 0.5 teaspoon pure vanilla extract 0.5 cup extra-virgin olive oil 1/3 cup freshly squeezed lemon juice 1/3 cup poppyseeds
Moist, decent crumb but without the nuttiness of the poppyseeds, would have been single-dimensional in taste. Even the fragrance of the extra-virgin olive oil didn't manage to bulk up the flavour department. Its eating became quickly boring. Ground almonds next time perhaps. Or embedded fruits. Or flavoured liqueur. Or flaked nuts. Or dark chocolate glaze. Or whipped cream. Or all the above.
Some people are particular about the pedigree of their chocolate, others are antsy about the art in their favourite graphic epics, but a man is rarely sticky about the sins he commits. If there were such a man, he would be reviled at least as an extremist tragically burdened by too sensitive a conscience.
To trick man into writing off rebellion against God so flippantly must be Satan's oldest trick. While our deliberate disobedience is no one's fault but our own, the Devil is ever at hand to help us fulfil our sinful potential (see eg. Genesis 3, Ephesians 6:11, 2 Timothy 2:26).
Whatever sin the heart of man is most prone to, that the devil will help forward. If David is proud of his people, Satan will provoke him to number them, that he may be prouder (2 Samuel 24). If Peter is slavishly fearful, Satan will encourage him to rebuke and deny Christ to save his own skin (Matthew 16:22, 26, 69-75). If Ahab's prophets are given to flattery, the devil will straightaway become a lying spirit in the mouths of four hundred of them and they shall flatter Ahab to his ruin (1 Kings 22) etc
Satan has several devices to deceive, entangle and undo the souls of men:
Device 1: To present the bait and hide the hook To present the golden cup and hide the poison; to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin, and by hiding from the soul the wrath and misery that will certainly follow the committing of sin. By this device he took our first parents: "And the serpent said to the woman, You shall not surely die: for God knows that in the day you eat of it, your eyes shall be opened and you will be as gods, knowing good and evil (Genesis 3:4-5). Your eyes shall be opened and you shall be like gods! here is the bait, the sweet, the pleasure, the profit. Oh, but he hides the hook - the shame, the wrath and the loss that would certainly follow!
Device 2: By painting sin with virtue's colours Satan knows that if he should present sin in its own nature and dress, the soul would rather fly from it than yield to it; and therefore he presents it to us, not in its own proper colours, but painted and gilded over with the name and show of virtue, that we may the more easily be overcome by it, and take the more pleasure in committing of it. Pride, he presents to the soul under the name and notion of neatness and cleanliness, and covetousness to be but good husbandry; and drunkenness to be good fellowship, and riotousness under the name and notion of liberality, and wantonness as a trick of youth.
Device 3: By extenuating and lessening of sin Ah! says Satan, it is but a little pride, a little worldliness, a little uncleaniness, a little drunkenness etc. As Lot said of Zoar,"It is but a little one, and my soul shall live" (Genesis 19:20). Alas! says Satan, it is but a very little sin that you stick so at. You may commit it without any danger to your soul.
Device 4: By presenting to the soul the best men's sins, and by hiding from the soul their virtues and repentance By setting before the soul the adultery of David, the pride of Hezekiah, the impatience of Job, the drunkenness of Noah, the blasphemy of Peter etc, and by hiding from the soul the tears, the sighs, the groans, the meltings, the humblings, and the repentings of these precious souls.
Device 5: To present God to the soul as one made up all of mercy Oh! says Satan, you need not make such a matter of sin, you need not be so fearful of sin, not so unwilling to sin; for God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God more prone to pardon his people than to punish his people; and therefore he will not take advantage against the soul; and why then says Satan, should you make such a matter of sin?
Device 6: By persuading the soul that the work of repentance is an easy work and that therefore the soul need not make such a matter of sin Why! Suppose you do sin, says Satan, it is no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry,"Lord, have mercy upon me!" and if you do this, God will cut the score and pardon your sins and save your souls.
Device 7: By making the soul bold to venture upon the occasions of sin Says Satan, you may walk by the harlot's door though you won't go into the harlot's bed; you may sit and sup with the drunkard though you won't be drunk with him; you may look upon Jezebel's beauty and you may play and toy with Delilah though you do not commit wickedness with the one or the other.
Device 8: By representing to the soul the outward mercies that vain men enjoy and the outward miseries that they are freed from while they have walked in the ways of sin Says Satan, do you see, O soul, the many mercies that such and such enjoy, that walk in those very ways that your soul startles even to think of, and the many crosses that they are delivered from, even such as makes other men, that say they dare not walk in such ways, to spend their days in sighing, weeping, groaning and mourning? And therefore, says Satan, if you are to be freed from the dark night of adversity and enjoy the sunshine of prosperity, you must walk in their ways.
Device 9: By presenting to the soul the crosses, losses, reproaches, sorrows and sufferings that daily attend those that walk in the ways of holiness Says Satan, do you not see that there are none in the world that are so vexed, afflicted and tossed, as those that walk more circumspectly and holily than their neighbours? They are a byword at home and a reproach abroad; their miseries come in upon them like Job's messengers, one upon the neck of another, and there is no end of their sorrows and troubles. Therefore, says Satan, you had better walk in ways that are less troublesome, and less afflicted, though they are more sinful; for who but a madman would spend his days in sorrow, vexation and affliction when it may be prevented by walking in the ways that I set before you?
Device 10: By working them to be frequent in comparing themselves and their ways with those that are reputed or reported to be worse than themselves By this device, the devil drew the proud pharisee to bless himself in a cursed condition,"God I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this publican (Luke 18:11)". Why, says Satan, you swear but pretty oaths, as "by your faith and troth" but such and such swear by wounds and blood; you are now and then a little wanton but such and such do daily defile and pollute themselves by actual uncleanness and filthiness; you deceive and overreach your neighbours in things that are but as toys and trifles but such and such deceive and overreach others in things of greatest concernment, even to their ruin and undoings; you do be sit and chat and sip with the drunkard but such and such sit and drink and are drunk with the drunkard; you are only a little proud in heart and habit, in looks and words.
Device 11: By polluting and defiling the souls and judgements of men with such dangerous errors, that do in their proper tendency tend to carry the souls of men to all looseness and wickedness, as woeful experience abundantly evidences Ah, how many are there filled with these and suchlike Christ-dishonouring and soul-undoing opinions eg, that ordinances are poor, low, carnal things that should not only be lived above but without also; that the Scriptures are full of fallacies and uncertainties, and not to be heeded unless they agree with us; that is is a poor low thing, if not idolatry too, to worship God in a mediator, such man or person as Jesus Christ, but that all is an allegory, and it signifies nothing but light and love, and such good frames born in men; that there is no God nor devil, heaven nor hell, but what is within us; that there is no sin in the saints, they are under no law but that of the Spirit, which is all freedom; that sin and grace are equally good, and agress to his will... with a hundred other horrid opinions, which has caused wickedness to breaking as a flood among us.
Device 12: To choose wicked company, to keep wicked society And oh! the horried impieties and wickedness that Satan has drawn men to sin, by moving them to sit and associate themselves with vain persons.
See Thomas Brooks, Precious Remedies Against Satan's Devices, for useful suggested remedies to these cunning devices. (Brooks, in his dedicatory note, calls himself a "Watchman", which naturally brings to mind the question "Who watches the Watchmen?" (check out The New Frontiersman), which can in turn be answered: a fair number people. We did a fortnight ago before stumbling home at 3am.)
Askinosie Chocolate Crim defense attorney done good. Then again, he was never one of those bad greed-enabling corporate lawyer types. The choc-o-lot number on each bar allows purchasers to track its genesis.
Celebratory Meeting-Ups, Lenten Fasting and the Spirit
It was obvious with
the repeated trips to Double Bay, Raffles City, for good fresh seafood with different folk,
the yummy homecooked braised pork dinners (with sharing and praying for dessert),
the homemade vodka cocktails, chicken liver pate, smoked salmon dip, "stonkingly-expensive" fig balsamic vinegar salad, ham pasta dinners (with hangover-inducing vodka jelly and Seventh Heaven's lovely coconut ice-cream and an unseeming amount of cable telly for dessert),
the catching up over steaming hot (or so it was on arrival but had become merely tepid when the B arrived half an hour later, having gotten very lost attempting to ford crocodile-infested rivers) fish head curry on rainy afternoons,
the sharing of good German nosh and beer at Brotzeit in honour of someone passing through and then a brief but good catch-up chat on the way home,
the sampling of passable dishes at 7atenine but with good company,
the generosity of friends (macarons! with lychee ganache! and hazelnut! and chocolate! with earl grey!),
and the dairy fridge-clearing (cream cheese cottage cheese sour cream poppyseed cheesecake-lets with vodka-soaked raisins), that the traditional Lenten fasting was not a visitor to this household.
2 For day after day they seek me out; they seem eager to know my ways, as if they were a nation that does what is right and has not forsaken the commands of its God. They ask me for just decisions and seem eager for God to come near them.
3 'Why have we fasted,' they say, 'and you have not seen it? Why have we humbled ourselves, and you have not noticed?' "Yet on the day of your fasting, you do as you please and exploit all your workers.
4 Your fasting ends in quarreling and strife, and in striking each other with wicked fists. You cannot fast as you do today and expect your voice to be heard on high.
5 Is this the kind of fast I have chosen, only a day for a man to humble himself? Is it only for bowing one's head like a reed and for lying on sackcloth and ashes? Is that what you call a fast, a day acceptable to the LORD ?
6 "Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?
7 Is it not to share your food with the hungry and to provide the poor wanderer with shelter— when you see the naked, to clothe him, and not to turn away from your own flesh and blood? (Isaiah 58:2-7)
As meaningless and boring (no fat, no meat, no alcohol, no treats? Oatmeal porridge and grilled unagi for brekkie again?) Lenten fasting per se might be, a daily log of our repenting of sins committed would be a far faster-acting irritant: O Lord, I'm sorry I did this. O Lord, I'm sorry, won't do it again. O Lord, oops I did it again...and that other thing I said I didn't know was a sin? I did that again too.
Yet there is much value to this somewhat impotent struggle against sin.
A majority of humans want to live rightly. Our definition what is "right" is either something that we have already attained or something we will attain in the future through effort. Only Christianity tells us from the outset that the standard of "right"-ness is perfection, God's definition of perfection at that (for he alone created the world and therefore alone defines right and wrong), and that we can't attain it no matter how hard we try, how severe our fasting, even if we give our whole lives for it.
It is an unusual thing that happens in the Christian believer when he first believes - he is at the same time both stricken with guilt and grief at his sin and despair at his inability to escape the accompanying judgement, and also bursting with celebratory joy at the salvic grace of an infinitely loving and merciful God who gave his Son that we might escape his judgement. This duality accompanies us through our lives as Christians as we struggle against our distrust and disobedience of God and his laws and is, in fact, evidence of our continuing to stand under cover of Christ's blood.
And it is the Spirit who works in us to accomplish this (far more useful than, say, inducing people to speak in unintelligible tongues, quack like ducks, fall over and scuff the church carpet). We cannot make any progress towards right living, however miniscule, without him:
(1) The Spirit alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified. Without this conviction, or whilst it is so faint that the heart can wrestle with it or digest it, there will be no thorough work made. An unbelieving heart (as in part we have all such) will shift with any consideration, until it be overpowered by clear and evident convictions. Now this is the proper work of the Spirit: "He convinces of sin," John 16:8; he alone can do it. If men's rational considerations, with the preaching of the letter, were able to convince them of sin, we should, it may be, see more convictions than we do. There comes by the preaching of the word an apprehension upon the understandings of men that they are sinners, that such and such things are sins, that themselves are guilty of them; but this light is not powerful, nor does it lay hold on the practical principles of the soul, so as to conform the mind and will to them, to produce effects suitable to such an apprehension. And therefore it is that wise and knowing men, destitute of the Spirit, do not think those things to be sins at all wherein the chief movings and actings of lust do consist. It is the Spirit alone that can do, that does, this work to the purpose. And this is the first thing that the Spirit does in order to the mortification of any lust whatever, -- it convinces the soul of all the evil of it, cuts off all its pleas, discovers all its deceits, stops all its evasions, answers its pretences, makes the soul own its abomination, and lie down under the sense of it. Unless this be done all that follows is in vain.
(2) The Spirit alone reveals to us the fullness of Christ for our relief; which is the consideration that keeps the heart from false ways and from despairing despondency, 1 Corinthians 2:8.
(3) The Spirit alone establishes the heart in expectation of relief from Christ; which is the great sovereign means of mortification, 2 Corinthians 1:21.
(4) The Spirit alone brings the cross of Christ into our hearts with its sin-killing power; for by the Spirit are we baptised into the death of Christ.
(5) The Spirit is the author and finisher of our sanctification; gives new supplies and influences of grace for holiness and sanctification, when the contrary principle is weakened and abated, Ephesians 3:16-18.
(6) In all the soul's addresses to God in this condition, it has support from the Spirit. Whence is the power, life, and vigour of prayer? whence its efficacy to prevail with God? Is it not from the Spirit? He is the "Spirit of supplications" promised to them "who look on him whom they have pierced," Zechariah 12:10, enabling them "to pray with sighs and groans that cannot be uttered," Romans 8:26. This is confessed to be the great medium or way of faith's prevailing with God. Thus Paul dealt with his temptation, whatever it were: "I besought the Lord that it might depart from me." (John Owen, The Mortification of Sin)
ALMIGHTY and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent: Create and make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen. (The Collect, The First Day of Lent Commonly Called Ash Wednesday, The Book of Common Prayer)
ALMIGHTY God, who sees that we have no power of ourselves to help ourselves: Keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord. Amen. (The Collect, Second Sunday in Lent, The Book of Common Prayer)
Then will come the Day when every man will be judged for what he has done in the flesh. At that time and in that glorious and dreadful day, all our praying and fasting behind closed doors, all our works done for the audience of One, all our puny seemingly futile pounding against the strong brick wall that is sin will not save us, but will stand as testimony that Christ has saved us, and that we will pass into a new world where our rebelliousness will trouble us no longer.
I Long For The Day I long for the day when faith sees its goal, When the things now unseen will be seen. The day when my Saviour comes for his bride, Whom his blood has washed spotlessly clean. (Bryon Smith)
Double Bay Australian Dining and Bar 252 North Bridge Road #01-22 Raffles City Shopping Centre Tel: 6334 6530
Things Cross-Processed: Photos of Le Gâteau de Zoé and Sins
Messing around with recette du chef Pierre Jancou, proprietaire du restaurant Racines à Paris, parue dans Elle à table:
6 œufs 300g de chocolat noir 120g de beurre demi-sel 1 expresso très fort 80g de sucre en poudre cocoa nibs (merci Monsieur David Lebovitz!)
Préchauffez le four à 200°C. Faites fondre le beurre avec le chocolat et le petit café très serré. Séparez les jaunes d’œufs des blancs. Battez les jaunes et le sucre jusqu’à obtenir un mélange homogène. Battez les blancs en neige bien ferme. Incorporez le mélange jaunes-sucre et les blancs en neige, mélangez puis ajoutez délicatement. Incorporez le mélange chocolat. Versez le tout dans un moule à manqué beurré et fariné. Parsemer le cocoa nibs. Enfournez et faites cuire 15 minutes. Sortez le gâteau du four, le cœur doit être coulant.
A "cross-processed" image of le Gâteau de Zoé. Le cœur doit être coulant - not, because of an unborn child. Still,what Schadenfreude - the sad cake made many people happy, except the sad ones who were unhappy with bittersweet endings.
Sins, when cross-processed (that is, through the cross of Christ), are both paid for and still in need of mortification.
The mortification of a lust consists of three things: (1) An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil. Thence is that description of him who has no lust truly mortified, Gen 6:5, "Every imagination of the thoughts of his heart is only evil continually." He is always under the power of a strong bent and inclination to sin. And the reason why a natural man is not always perpetually in the pursuit of some one lust, night and day, is because he has many to serve, every one crying to be satisfied; thence he is carried on with great variety, but still in general he lies towards the satisfaction of self.
The lust or distemper whose mortification is desired may not always be stirring up imaginations, thoughts, and contrivances but we should consider it to be a strong, deeply-rooted, habitual inclination and bent of will and affections. Hence, men are said to have their "hearts set upon evil," the bend of their spirits lies towards it, to make "provision, for the flesh." And a sinful, depraved habit, as in many other things, so in this, differs from all natural or moral habits whatever: for whereas they incline the soul gently and suitably to itself, sinful habits impel with violence and impetuousness; whence lusts are said to fight or wage "war against the soul," 1 Pet. 2:11, -- to rebel or rise up in war with that conduct and opposition which is usual therein, Rom. 7:23, -- to lead captive, or effectually captivating upon success in battle, -- all works of great violence and impetuousness.
I might manifest fully, from that description we have of it, Rom. 7, how it will darken the mind, extinguish convictions, dethrone reason, interrupt the power and influence of any considerations that may be brought to hamper it, and break through all into a flame. But this is not my present business. Now, the first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do, James 1:14-15.
I shall desire to give one caution or rule by the way, and it is this: Though every lust does in its own nature equally, universally, incline and impel to sin, yet this must be granted with these two limitations:
[1] One lust, or a lust in one man, may receive many accidental improvements, heightenings, and strengthenings, which may give it life, power, and vigour, exceedingly above what another lust has, or the same lust (that is, of the same kind and nature) in another man. When a lust falls in with the natural constitutions and temper, with a suitable course of life, with occasions, or when Satan has got a fit handle to it to manage it, as he has a thousand ways so to do, that lust grows violent and impetuous above the others, or more than the same lust in another man; then the steams of it darken the mind so, that though a man knows the same things as formerly, yet they have no power nor influence on the will, but corrupt affections and passions are set by it at liberty.
But especially, lust gets strength by temptation. When a suitable temptation falls in with a lust, it gives it a new life, vigour, power violence, and rage, which it seemed not before to have or to be capable of. Instances to this purpose might be multiplied; but it is the design of some part of another treatise to evince this observation.
[2] Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins: 1 Cor. 6:18, "Flee fornication. Every sin that a man does is outside the body; but he that commits fornication sins against his own body." Hence, the motions of that sin are more sensible, more discernible than of others; when perhaps the love of the world, or the like, is in a person no less habitually predominant than that, yet it makes not so great a combustion in the whole man.
And on this account some men may go in their own thoughts and in the eyes of the world for mortified men, who yet have in them no less predominancy of lust than those who cry out with astonishment upon the account of its perplexing tumultuatings, yea, than those who have by the power of it been hurried into scandalous sins; only their lusts are in and about things which raise not such a tumult in the soul, about which they are exercised with a calmer frame of spirit, the very fabric of nature being not so nearly concerned in them as in some other. I say, then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly; that it shall not entice and draw aside; that it shall not disquiet and perplex the killing of its life, vigour, promptness, and readiness to be stirring. This is called "crucifying the flesh with the lusts thereof," Gal. 5:24; that is, taking away its blood and spirits that give it strength and power, -- the wasting of the body of death "day by day," 2 Cor. 4:16.
As a man nailed to the cross; he first struggles, and strives, and cries out with great strength and might, but, as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard; -- when a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and faintly, cries sparingly, and is scarce heard in the heart; it may have sometimes a dying pang, that makes an appearance of great vigour and strength, but it is quickly over, especially if it be kept from considerable success. This the apostle describes, as in the whole chapter, so especially, Rom. 6:6.
"Sin," says he, "is crucified; it is fastened to the cross." To what end? "That the body of death may be destroyed," the power of sin weakened and abolished by little and little, that "henceforth we should not serve sin;" that is, that sin might not incline, impel us with such efficacy as to make us servants to it, as it has done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, -- not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, -- but also as to the flesh, that is, in the mind and will, in that opposition to God which is in us by nature. Of what nature soever the troubling distemper be, by what ways soever it makes itself out, either by impelling to evil or hindering from that which is good, the rule is the same; and unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from a evil tree until he is weary; whilst the root abides in strength and vigour, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; then set themselves with all earnestness and diligence against the appearing eruption of lust, but, leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.
(2) In constant fighting and contending against sin To be able always to be laying load on sin is no small degree of mortification. When sin is strong and vigorous, the soul is scarce able to make any head against it; it sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit. David complains that his sin had "taken fast hold upon him, that he could not look up," Ps. 40:12. How little, then, was he able to fight against it! Now, sundry things are required unto and comprised in this fighting against sin:
[1] To know that a man has such an enemy to deal withal, to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous, -- it is about the things of eternity. When, therefore, men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's "knowing the plague of his own heart," 1 Kings 8:38, without which no other work can be done. It is to be feared that very many have little knowledge of the main enemy that they carry about with them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger, 2 Chron. 16:10.
[2] To labour to be acquainted with the ways, wiles, methods, advantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have formerly prevailed, that they may be prevented. In this consists the greatest skill in conduct. Take this away, and all waging of war, wherein is the greatest improvement of human wisdom and industry, would be brutish. So do they deal with lust who mortify it indeed. Not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, "This is our enemy; this is his way and progress, these are his advantages, thus hath he prevailed, and thus he will do, if not prevented." So David, "My sin is ever before me," Ps. 51:3. And, indeed, one of the choicest and most eminent parts of practically spiritual wisdom consists in finding out the subtleties, policies, and depths of any indwelling sin; to consider and know wherein its greatest strength lies, -- what advantage it uses to make of occasions, opportunities, temptations, -- what are its pleas, pretences, reasonings, -- what its stratagems, colours, excuses; to set the wisdom of the Spirit against the craft of the old man; to trace this serpent in all its turnings and windings; to be able to say, at its most secret and (to a common frame of heart) imperceptible actings, "This is your old way and course; I know what you aim at;" -- and so to be always in readiness is a good part of our warfare.
[3] To load it daily with all the things which shall after be mentioned, that are grievous, killing, and destructive to it, is the height of this contest. Such a one never thinks his lust dead because it is quiet, but labours still to give it new wounds, new blows every day. So the apostle, Col. 3:5.
Now, whilst the soul is in this condition, whilst it is thus dealing, it is certainly uppermost; sin is under the sword and dying.
(3.) In success Frequent success against any lust is another part and evidence of mortification. By success I understand not a mere disappointment of sin, that is be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest. For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfill that lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.
Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace, -- when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have success against it, -- then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days.
A week ago, it was Mardi Gras, Fat Tuesday, Pancake Day, Shrove Tuesday, the day before the 40-day season of Lent during which Christians in the Dark Ages would pray, do penance for their sins, give money to the poor and fast or otherwise deny themselves of nice things in preparation for the celebration of Jesus' resurrection and in hope that by so doing some absolution of their sins might be achieved. Somewhat like the Hindu Thaipusam.
According to wiki tradition, enterprising economical housewives devised pancakes, semla and donut-like treats for Shrove Tuesday to finish up the fat and eggs in the pantry which would otherwise have gone to waste during the Lenten abstinence.
Other than paving the way for Dunkin' Donuts and Krispy Kreme (and also Lenten austerity) all year round, the Reformation demonstrated that if one actually thought to read the Bible, or even one book of it (like James), one would understand that prayer was an unceasing necessity if one believed in a God, the absolution of sins wholly the work of Christ, the denial of things of the world a 24-7 job and sins something to be put to death (mortified) every day of one's life. And the last of this does not mean self-flagellation in the sitting room, scratching at a scratchy cassock, or tearing up on thorny underpants. The mortification of sins is far more painful. And the single-minded commitment to God that undergirds it does not think to have one last hedonistic fling in Batam before slouching into church the next day for the themed wedding.
Suppose a man to be a true believer, and yet finds in himself a powerful indwelling sin, leading him captive to the law of it, consuming his heart with trouble, perplexing his thoughts, weakening his soul as to duties of communion with God, disquieting him as to peace, and perhaps defiling his conscience, and exposing him to hardening through the deceitfulness of sin, -- what shall he do? what course shall he take and insist on for the mortification of this sin, lust, distemper, or corruption, to such a degree as that, though it be not utterly destroyed, yet, in his contest with it, he may be enabled to keep up power, strength, and peace in communion with God?
...
I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and destroy it, that it should have no more hold at all nor residence in our hearts. It is true this is that which is aimed at; but this is not in this life to be accomplished. There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. He would so kill it that it should never move nor stir any more, cry or call, seduce or tempt, to eternity. Its not-being is the thing aimed at. Now, though doubtless there may, by the Spirit and grace of Christ, a wonderful success and eminency of victory against any sin be attained, so that a man may have almost constant triumph over it, yet an utter killing and destruction of it, that it should not be, is not in this life to be expected. This Paul assures us of, Phil. 3:12, "Not as though I had already attained, either were already perfect." He was a choice saint, a pattern for believers, who, in faith and love, and all the fruits of the Spirit, had not his fellow in the world, and non that account ascribes perfection to himself in comparison of others, verse 15; yet he had not "attained," he was not "perfect," but was "following after:" still a vile body he had, and we have, that must be changed by the great power of Christ at last, verse 21. This we would have; but God sees it best for us that we should be complete in nothing in ourselves, that in all things we must be "complete in Christ;" which is best for us, Col. 2:10.
(2.) I think I need not say it is not the dissimulation of a sin. When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man. God knows that to his former iniquity he has added cursed hypocrisy, and is got in a safer path to hell than he was in before. He has got another heart than he had, that is more cunning; not a new heart, that is more holy.
(3.) The mortification of sin consists not in the improvement of a quiet, sedate nature. Some men have an advantage by their natural constitution so far as that they are not exposed to such violence of unruly passions and tumultuous affections as many others are. Let now these men cultivate and improve their natural frame and temper by discipline, consideration, and prudence, and they may seem to themselves and others very mortified men, when perhaps, their hearts are a standing sink of all abominations. Some men are never so much troubled all their lives, perhaps, with anger and passion, nor as troubled as others are almost every day; and yet the latter has done more to the mortification of the sin than the former. Let not such persons weigh up their mortification by such things since their natural temper does not tempt them to sin in that way. Let them examine themselves for self-denial, unbelief, envy, or some such spiritual sin, and they will have a better view of themselves.
(4.) A sin is not mortified when it is only diverted. Simon Magus for a season left his sorceries; but his covetousness and ambition, that set him on work, remained still, and would have been acting another way. Therefore Peter tells him, "I perceive you are in the gall of bitterness;" -- "Notwithstanding the profession you have made, notwithstanding your relinquishment of your sorceries, your lust is as powerful as ever in thee; the same lust, only the streams of it are diverted. It now exerts and puts forth itself another way, but it is the old gall of bitterness still." A man may be sensible of a lust, set himself against the eruptions of it, take care that it shall not break forth as it has done, but in the meantime suffer the same corrupted habit to vent itself some other way; as he who heals and skins a running sore thinks himself cured, but in the meantime his flesh festers by the corruption of the same humour, and breaks out in another place. And this diversion, with the alterations that attend it, often befalls men on accounts wholly foreign to grace: change of the course of life that a man was in, of relations, interests, designs, may effect it; yes, the very alterations in men's constitutions, occasioned by a natural progress in the course of their lives, may produce such changed as these. Men older in age do not usually persist in the pursuit of youthful lusts, although they have never mortified any one of them. And the same is the case of bartering of lusts, and leaving the service of one that a man may serve another. He that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he has mortified the sin that he seems to have left. He has changed his master, but is a servant still.
(5.) Occasional conquests of sin do not amount to a mortifying of it. There are two occasions or seasons wherein a man who is contending with any sin may seem to himself to have mortified it:
[1.] When it has had some sad eruption, to the disturbance of his peace, terror of his conscience, dread of scandal, and evident provocation of God. This awakens and stirs up all that is in the man, and amazes him, fills him with abhorrency of sin, and himself for it; sends him to God, makes him cry out as for life, to abhor his lust as hell, and to set himself against it. The whole man, spiritual and natural, being now awaked, sin shrinks in its head, appears not, but lies as dead before him: as when one that has drawn nigh to an army in the night, and has killed a principal person, -- instantly the guards awake, men are roused up, and strict inquiry is made after the enemy, who, in the meantime, until the noise and tumult be over, hides himself, or lies like one that is dead, yet with firm resolution to do the like mischief again upon the like opportunity. Upon the sin among the Corinthians, see how they muster up themselves for the surprisal and destruction of it, 2 Cor. 7:11. So it is in a person when a breach has been made upon his conscience, quiet, perhaps credit, by his lust, in some eruption of actual sin; -- carefulness, indignation, desire, fear, revenge, are all set on work about it and against it, and lust is quiet for a season, being run down before them; but when the hurry is over and the inquest past, the thief appears again alive, and is as busy as ever at his work.
[2.] In a time of some judgement, calamity, or pressing affliction; the heart is then taken up with thoughts and contrivances of flying from the present troubles, fears, and dangers. This, as a convinced person concludes, is to be done only by relinquishment of sin, which gains peace with God. It is the anger of God in every affliction that galls a convinced person. To be quit of this, men resolve at such times against their sins. Sin shall never more have any place in them; they will never again give up themselves to the service of it. Accordingly, sin is quiet, stirs not, seems to be mortified; not, indeed, that it has received any one wound, but merely because the soul has possessed its faculties, whereby it should exert itself, with thoughts inconsistent with the motions thereof; which, when they are laid aside, sin returns again to its former life and vigour. So they, Ps. 78:32-37, are a full instance and description of this frame of spirit whereof I speak: "For all this they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble. When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied to him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant." I no way doubt but that when they sought, and returned, and inquired early after God, they did it with full purpose of heart as to the relinquishment of their sins; it is expressed in the word "returned." To turn or return to the Lord is by a relinquishment of sin. This they did "early," -- with earnestness and diligence; but yet their sin was unmortified for all this, verses 36,37. And this is the state of many humiliations in the days of affliction, and a great deceit in the hearts of believers themselves lies oftentimes herein.
These and many other ways there are whereby poor souls deceive themselves, and suppose they have mortified their lusts, when they live and are mighty, and on every occasion break forth, to their disturbance and disquietness.
Fashion Forward? Fitness First? and Haggai and the Construction Industry
Due to the many Sloth-venly discussions of late, did not junk but actually went to have a play-around with the looklet.com beta site when the invitation code came in the mail. It's like Polyvore but with live model paper dolls thrown-in for dress-ups.
In a backalley somewhere, a model was aghast to discover herself the locus of a fashion disaster
There is probably a reason why Tom Gunn will not have the benefit of my unique fashion design sense any time soon...
But why add to the abundance amongst Christians of the "vain spending of time, idleness, unprofitableness, envy, pride, worldliness, selfishness" (John Owen)?
The returns on the fashion and fitness industries look dim anyway. Haggai has convinced me that now is a good time as any to get into construction.
Deo gloria!, we say, to God be the glory! And nightly perhaps we extol, our Father in heaven, honoured be your name! But are God's glory and honour really our chief aim in life?
One can tell one's chief aim in life by one's investments. We all invest. Our investments are that in which we pour our time, ambitions, energies, dreams, money. What do we think will really make us happy? What do we day-dream about in that lull period during the day? What are we living for week after week, month after month? Is our investment in God's glory and honour? Are we giving all that we have to God's glory? And are we being to be singleminded about it? It's far too easy for personal fulfilment and comfort to replace the pleasure of God. Like the remnant of the people of God in Haggai's day who busied themselves each with his own panelled houses (Haggai 1:4) while God's house lay in ruins (Haggai 1:9), so we wrap ourselves in layers of material comfort, the hedonism of relaxation and happy feelings, and reject tough tasks and unpopular stances and exhausting relationships needed to build God's house. When man turns to religion, he wants tickling relaxation - to be soothed, supported, invigorated - hot tub religion. Do we who profess to be God's people have God-centred priorities or has something else just crowded in recently into our horizons? Are we prepared to go anywhere, do anything, give up everything for glory of God?
Sixth month, twenty-fourth day So back to the construction business. The remnant were to rebuild God's temple, the physical one, with sticks and stones and bricks and bones.
After Christ, we now understand that the temple isn't a place to come in out of the sun and of the rain. The temple is no longer made of stones but of people, with Jesus as the living cornerstone (1 Peter 2:4-5). We are now to build a people amongst whom God will dwell for eternity. Do we want God to be glorified above our personal comfort and everything else? Will we give up financial security and personal safety to put ourselves forward as missionaries? Or will we claim a lack of gifting to thus escape our task?
Seventh month, twenty-first day About a month after construction commenced, the temple was starting to take shape and it looked...like a ramshackle job, an amateur DIY job (Haggai 2:3). The oldies would have wept for the glorious temple of the past. And perhaps their nostalgia for the past might have sapped energies for working in present. Look at the pile of junk they had been working on. How could this temple ever be like the house in its former glory? Not by their own strength alone for God tells them to be strong and work because the LORD was with them (Haggai 2:4).
It is easy to pine for those halcyon days, which time has inevitably tinted with a shade of ancient rose. Oh, remember how clear and courageous this or that Christian hero was back then, how on fire for God the young people were; ah the thousands of people who wanted to hear the visiting evangelist, wanting to ask questions etc. And oh, look at the current trend, looks like returns on investment in God's kingdom will go down in the future - see all the infighting in church even amongst the leaders, hear how boring the preachers are, look at how lacklustre the men and how manipulative the women and how superficial and corrupt the young people, did you know that attendance at the evangelistic event was at an all time low and the speaker just had a one-to-one chat with the sole attendee? etc.
It is hard work and nerve-wrecking to tell people about Jesus. We just want to keep our head down when people diss stupid dour Christians with their coke-bottled eyewear and beetroot wholemeal sandwiches and smelly doctrines. Be strong for the present and work, Jesus says, for I myself will build my church. For from Christ the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work (Ephesians 4:16). God does not tell us to just pull up our socks, keep calm and carry on, but to be strong and work for he is with us. A comforting assurance when having to stand firm in a hostile classroom or workplace.
So let's keep on reading the Bible with the non-christian whom we met at an evangelistic service, or serving in a small group bible study, or ministering to the sick and grumpy etc. All this looks like thankless work but there is no better project to give ourselves to. Let us be certain about the future, a glorious breath-taking future that will outstrip anything we've seen thus far: a universal people, glorious temple, lasting peace. What a rock solid investment.
Yet also, Haggai 2:3 might be a warning against being easily satisfied with this tatty temple. Stop patting ourselves on the back at this edifice stuck together with duct-tape and get back to work. We are meant to be relying on God but also meant to have a dose of realism too - things are not as they are meant to be. There is a place for godly dissatisfaction with the present.
Ninth month, twenty-fourth day Three months after project commencement and... the people were still in God's bad books! But aren't things supposed to get better after we turn back to him, the people might have muttered. Ok, so we admit that God was right to punish us before we bothered to build the temple (Haggai 1:6) but now that we've started construction, why is there so little wine (Haggai 2:16) and grain and fruit (Haggai 2:19)? And why has the little that we have and toiled so hard for been struck by blight and mildew and hail (Haggai 2:17)?
Don't presume on God's gracious blessing, says Haggai. God isn't a vending machine into which you put in a bit of sweat and get back a good harvest. Religious association alone is not sufficient. It's easy enough to be corrupted by what is unclean but impossible to be corrupted and evil by that which is clean and holy (Haggai 2:11-14). An unclean people inevitably offer up unclean sacrifices, so all their sweat blood and toil in construction came to nothing really because a holy God can only accept holy sacrifices.
Yet, suddenly, God promises to bless them who did not deserve to be blessed. Just like that. What grace. What mercy. No one would understand just how he could do this, until Jesus the Son died on the cross for all the sins the world had committed and would commit.
So we are left to pine for God's glorious future. On that day when God shakes the heavens and the earth, when he destroys the strength of the kingdoms of nations and overthrows the horses and their riders (Haggai 2:21-22), only the investments made for God's glory will stand. The crash to end all crashes.
Thus saith the Lord, the Lord of hosts: Yet once a little while and I will shake the heavens and the earth, the sea and the dry land. And I will shake all nations; and the desire of all nations shall come. (Haggai 2:6-7)
The Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the Covenant, whom you delight in; behold, He shall come, saith the Lord of hosts. (Malachi 3:1)
