Category: Articles

“Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:29).

But, perhaps some one will raise the question, Is it possible that I can ever enter heaven without good works? Answer: No; you cannot enter heaven without a good character. But those good works and that character of yours must be without a flaw. They must be as holy as God, or you can never enter His presence. But how may I secure such a character as that? Surely that is utterly impossible! No, it is not. But how then? By a series of strivings after holiness? No; that is doing again. Do nothing. Only believe. Accept the Work already done — the finished work of the Lord Jesus on our behalf. This is what God asks of you — give up your own doings and receive that of My beloved Son. But are you ready to do this? Are you willing to abandon your own doings, your own righteousness, and to accept His? You will not till you are thoroughly convinced that all your doings are faulty, that all your efforts fall far short of God’s demands, that all your own righteousness is tarnished with sin, yea, is as “filthy rags.” What man will renounce his own work in order to trust to that of another, unless he be first convinced that his own is worthless? What man will repose for safety in another till he be convinced that there is no safety in trusting to himself? It is impossible. Man cannot do this of himself: it takes the work of God.” It is the convicting power of the Holy Spirit, and that alone, which brings the sinner to renounce his own works and lay hold on the Lord Jesus for salvation.

O dear reader, we would solemnly press this upon you. Is the finished work of Christ the only rock on which your soul is resting for eternal life, or are you still secretly trusting to your own doings for salvation? If so, you will be eternally lost, for the mouth of the Lord hath spoken it — “He that believeth not shall be damned.” Your own doings, even if they were such as you wish them to be, could never save you. Your prayers, your tears, your sorrowings for sin, your alms-givings, your church-goings, your efforts at holiness of life — what are they all but doings of your own, and if they were all perfect they could not save you. Why? Because it is written, “By the deeds of the law there shall no flesh be justified in his sight.” Salvation is not a thing to be earned by a religious life, but is a free gift received by faith — Romans 6:23
A.W. Pink John 6:29 Comment.

Home Page

 

We shall now confine ourselves to the initial operation of the Spirit within the elect of God. Different writers have employed the term “regeneration” with varying latitude: some restricting it unto a single act, others including the whole process by which one becomes a conscious child of God. This has hindered close accuracy of thought, and has introduced considerable confusion through the confounding of things which, though intimately related, are quite distinct. Not only has confusion of thought resulted from a loose use of terms, but serious divisions among professing saints have issued therefrom. We believe that much, if not all, of this would have been avoided had theologians discriminated more sharply and clearly between the principle of grace (spiritual life) which the Spirit first imparts unto the soul, and His consequent stirrings of that principle into exercise.

QUICKENING IS THE INITIAL OPERATION OF THE SPIRIT In earlier years we did not ourselves perceive the distinction which is pointed by John 6:63 and 1 Peter 1:23: the former referring unto the initial act of the Spirit in “quickening” the spiritually-dead soul, the latter having in view the consequent “birth” of the same. While it is freely allowed that the origin of the “new creature” is shrouded in impenetrable mystery, yet of this we may be certain, that life precedes birth. There is a strict analogy between the natural birth and the spiritual: necessarily so, for God is the Author of them both, and He ordained that the former should adumbrate the latter. Birth is neither the cause nor the beginning of life itself: rather is it the manifestation of a life already existent: there had been a Divine “quickening” before the child could issue from the womb. In like manner, the Holy Spirit “quickens” the soul, or imparts spiritual life to it, before its possessor is “brought forth” (as James 1:18 is rightly rendered in the R.V.) and “born again” by the Word of God ( 1 Peter 1:23). James 1:18, 1 Peter 1:23, and parallel passages, refer not to the original communication of spiritual life to the soul, but rather to our being enabled to act from that life and induced to love and obey God by means of the Word of Truth—which presupposes a principle of grace already planted in the heart. In His work of illumination, conviction, conversion, and sanctification, the Spirit uses the Word as the means thereto, but in His initial work of “quickening” He employs no means, operating immediately or directly upon the soul. First there is a “new creation” ( 2 Corinthians 5:17; Ephesians 2:10), and then the “new creature” is stirred into exercise. Faith and all other graces are wrought in us by the Spirit through the instrumentality of the Word, but not so with the principle of life and grace from which these graces proceed.

QUICKENING IMPARTS LIFE In His work of “quickening,” by which we mean the impartation of spiritual life to the soul, the Spirit acts immediately from within, and not by applying something from without. Quickening is a direct operation of the Spirit without the use of any instrument: the Word is used by Him afterwards to call into exercise the life then communicated. “Regeneration is a direct operation of the Holy Spirit upon the human spirit. It is the action of Spirit upon spirit, of a Divine Person upon a human person, whereby spiritual life is imparted.

Nothing, therefore, of the nature of means or instruments can come between the Holy Spirit and the soul that is made alive. God did not employ an instrument or means when He infused physical life into the body of Adam. There were only two factors: the dust of the ground and the creative power of God which vivified that dust. The Divine omnipotence and dead matter were brought into direct contact, with nothing interposing. The dust was not a means or instrument by which God originated life. So in regeneration there are only two factors: the human soul destitute of spiritual life, and the Holy Spirit who quickens it. “The Word and Truth of God, the most important of all the means of grace, is not a means of regeneration, as distinct from conviction, conversion and sanctification. This is evident when we remember that it is the office of a means or instrument to excite or stimulate an already existing principle of life. Physical food is a means of physical growth, but it supposes physical vitality. If the body is dead, bread cannot be a means or instrument. Intellectual truth is a means of intellectual growth, but it supposes intellectual vitality. If the mind be idiotic, secular knowledge cannot be a means or instrument. Spiritual truth is a means of spiritual growth, in case there be spiritual vitality. But if the mind be dead to righteousness, spiritual truth cannot be a means or instrument. “The unenlightened understanding is unable to apprehend, and the unregenerate will is unable to believe. Vital force is lacking in these two principal factors. What is needed at this point is life and force itself. Consequently, the Author of spiritual life Himself must operate directly, without the use of means or instruments; and outright give spiritual life and power from the dead: that is, ex nihilo. The new life is not imparted because man perceives the truth, but he perceives the truth because the new life is imparted. A man is not regenerated because he has first believed in Christ, but he believes in Christ because he has been regenerated” (W. T.

Shedd, Presbyterian, 1889).

FIRST THE WORK OF THE SPIRIT, THEN THE WORD Under the guise of honoring the written word, many have (no doubt unwittingly) dishonored the Holy Spirit. The idea which seems to prevail in “orthodox” circles today is that all which is needed for the salvation of souls is to give out the Word in its purity, God being pledged to bless the same. How often we have heard it said, “The Word will do its own work.”

Many suppose that the Scriptures are quite sufficient of themselves to communicate light to those in darkness and life to those who are dead in sins. But the record which we have of Christ’s life ought at once to correct such a view. Who preached the Word as faithfully as He, yet how very few were saved during His three and a half years’ ministry?!

The parable of the Sower exposes the fallacy of the theory now so widely prevailing. The “seed” sown is the Word. It was scattered upon various kinds of ground, yet notwithstanding the purity and vitality of the seed, where the soil was unfavorable, no increase issued therefrom. Until the ground was made good, the seed yielded no increase. That seed might be watered by copious showers and warmed by a genial sum, but while the soil was bad there could be no harvest. The ground must be changed before it could be fertile. Nor is it the seed which changes the soil: what farmer would ever think of saying, The seed will change the soil! Make no mistake upon this point: the Holy Spirit must first quicken the dead soul into newness of life before the Word obtains any entrance.

To say that life is communicated to the soul by the Spirit’s application of the Word, and then to affirm that it is the principle of life which gives efficacy to the Word, is but to reason in a circle. The Word cannot profit any soul spiritually until it be “mixed with faith” ( Hebrews 4:2), and faith cannot be put forth unless it proceeds from a principle of life and grace; and therefore that principle of life is not produced by it. “We might as well suppose that the presenting of a picture to a man who is blind can enable him to see, as we can suppose that the presenting of the Word in an objective way is the instrument whereby God produces the internal principle by which we are enabled to embrace it” (Thomas Ridgley, Presbyterian, 1730— quoted by us to show we are not here inculcating some new doctrine.)

Yet notwithstanding what has been pointed out above, many are still likely to insist upon the quickening power which inheres in the Word itself, reminding us that its voice is that of the Almighty. This we freely and fully acknowledge, but do not all the unregenerate resist, and refuse to heed that Voice? How, then, is that opposition to be removed? Take an illustration.

Suppose the window of my room is darkened by an iron wall before it. The sun’s beams beat upon it, but still the wall remains. Were it of ice, it would melt away, but the nature of iron is to harden and not soften under the influence of heat. How, then, is the sun to enter my room? Only by removing that wall: a direct power must be put forth for its destruction. In like manner, the deadly enmity of the sinner must be removed by the immediate operation of the Spirit, communicating life, before the Word enters and affects him. “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness” ( Matthew 7:22,23).

By the “eye” is not here meant the mind only, but the disposition of the heart (cf. Mark 7:22). Here Christ tells us in what man’s blindness consists, namely, the evil disposition of his heart, and that the only way to remove the darkness, and let in the light, is to change the heart. An “evil eye” is not cured or its darkness removed merely by casting light upon it, any more than the rays of the sun communicate sight unto one whose visive faculty is dead. The eye must be cured, made “single,” and then it is capable of receiving the light. “It is said the Lord opened the heart of Lydia, that she attended unto the things that were spoken by Paul ( Acts 16:14). It would be a contradiction, and very absurd, to say that God’s Word spoken by Paul was that by which her heart was opened; for she knew not what he did speak, until her heart was opened to attend to his words and understand them. Her heart was first opened in order for his words to have any effect or give any light to her. And this must be done by an immediate operation of the Spirit of God on her heart. This was the regeneration now under consideration, by which her heart was renewed, and formed unto true discerning like the single eye” (Samuel Hopkins, 1792).

The soul, then, is quickened into newness of life by the direct and supernatural operation of the Spirit, without any medium or means whatever. It is not accomplished by the light of the Word, for it is His very imparting of life which fits the heart to receive the light. This initial work of the Spirit is absolutely indispensable in order to have spiritual illumination.

It is depravity or corruption of heart which holds the mind in darkness, and it is in this that unregeneracy consists. It is just as absurd to speak of illumination being conveyed by the Word in order to have a change of heart, or the giving of a relish for spiritual things, as it would be to speak of giving the capacity to a man to taste the sweetness of honey while he was devoid of a palate.

No, men are not “quickened” by the Word, they must be quickened in order to receive and understand the Word. “And I will give them a heart to know me, that I am the LORD; and they shall be My people, and I will be their God” ( Jeremiah 24:7): that statement would be quite meaningless if a saving knowledge of or experimental acquaintance with God were obtained through the Word previous to the “new heart” or spiritual life being given, and was the means of our being quickened. “The fear of the Lord is the beginning of knowledge” ( Proverbs 1:7); the “fear of the Lord” or Divine grace communicated to the heart (spiritual life imparted) alone lays the foundation for spiritual knowledge and activities.

CHARACTERISTICS OF QUICKENING “For as the Father raiseth up the dead, and quickeneth, even so the Son quickeneth whom He will” ( John 5:21); “It is the Spirit that quickeneth: the flesh profiteth nothing” ( John 6:63).

All the Divine operations in the economy of salvation proceed from the Father, are through the Son, and are executed by the Spirit. Quickening is His initial work in the elect. It is that supernatural act by which He brings them out of the grave of spiritual death on to resurrection ground. By it He imparts a principle of grace and habit of holiness; it is the communication of the life of God to the soul. It is an act of creation ( 2 Corinthians 5:17). It is a Divine “workmanship” ( Ephesians 2:10). All of these terms denote an act of Omnipotency. The origination of life is utterly impossible to the creature. He can receive life; he can nourish life; he can use and exert it; but he cannot create life.

In this work the Spirit acts as sovereign. “The wind bloweth where it listeth (or “pleaseth”)… so is everyone that is born of the Spirit” ( John 3:8).

This does not mean that He acts capriciously, or without reason and motive, but that He is above any obligation to the creature, and is quite uninfluenced by us in what He does. The Spirit might justly have left everyone of us in the hardness of our hearts to perish forever. In quickening one and not another, in bringing a few from death unto life and leaving the mass still dead in trespasses and sins, the Spirit has mercy “on whom He will have mercy.” He is absolutely free to work in whom He pleases, for none of the fallen sons of Adam have the slightest claim upon Him.

The quickening of the spiritually dead into newness of life is therefore an act of amazing grace: it is an unsought and unmerited favor. The sinner, who is the chosen subject of this Divine operation and object of this inestimable blessing, is infinitely ill-deserving in himself, being thoroughly disposed to go on in wickedness till this change is wrought in him. He is rebellious, and will not hearken to the Divine command; he is obstinate and refuses to repent and embrace the Gospel. However terrified he may be with the fears of threatened doom, however earnest may be his desire to escape misery and be happy forever, no matter how many prayers he may make and things he may do, he has not the least inclination to repent and submit to God. His heart is defiant, full of enmity against God, and daily does he add iniquity unto iniquity. For the Spirit to give a new heart unto such an one is indeed an act of amazing and sovereign grace.

This quickening by the Spirit is instantaneous: it is a Divine act, and not a process; it is wrought at once, and not gradually. In a moment of time the soul passes from death unto life. The soul which before was dead toward God, is now alive to Him. The soul which was completely under the domination of sin, is now set free; though the sinful nature itself is not removed nor rendered inoperative, yet the heart is no longer en rapport (in sympathy) with it. The Spirit of God finds the heart wholly corrupt and desperately wicked, but by a miracle of grace He changes its bent, and this by implanting within it the imperishable seed of holiness. There is no medium between a carnal and a spiritual state: the one is what we were by nature, the other is what we become by grace, by the instantaneous and invincible operation of the Almighty Spirit.

This initial work of quickening is entirely unperceived by us, for it lies outside the realm and the range of human consciousness. Those who are dead possess no perception, and though the work of bringing them on to resurrection ground is indeed a great and powerful one, in the very nature of the case its subjects can know nothing whatever about it until after it has been accomplished. When Adam was created, he was conscious of nothing but that he now existed and was free to act: the Divine operation which was the cause of his existence was over and finished before he began to be conscious of anything. This initial operation of the Spirit by which the elect become new creatures can only be known by its effects and consequences. “The wind bloweth where it listeth,” that is first; then “thou hearest the sound thereof ” ( John 3:8): it is now made known, in a variety of ways, to the conscience and understanding.

Under this work of quickening we are entirely passive, by which is meant that there is no co-operation whatever between the will of the sinner and the act of the Holy Spirit. As we have said, this initial work of the Spirit is effected by free and sovereign grace, consisting of the infusion of a principle of spiritual life into the soul, by which all its faculties are supernaturally renovated. This being the case, the sinner must be entirely passive, like clay in the hands of a potter, for until Divine grace is exerted upon him he is utterly incapable of any spiritual acts, being dead in trespasses and sins. Lazarus co-operated not in his resurrection: he knew not that the Savior had come to his sepulcher to deliver him from death.

Such is the case with each of God’s elect when the Spirit commences to deal with them. They must first be quickened into newness of life before they can have the slightest desire or motion of the will toward spiritual things; hence, for them to contribute the smallest iota unto their quickening is utterly impossible.

The life which the Spirit imparts when He quickens is uniform in all its favored subjects. “As seed virtually contains in it all that afterwards proceeds from it, the blade, stalk, ear, and full corn in the ear, so the first principle of grace implanted in the heart seminally contains all the grace which afterwards appears in all the fruits, effects, acts, and exercises of it” (John Gill).

Each quickened person experiences the same radical change, by which the image of God is stamped upon the soul: “that which is born of the Spirit is spirit ” ( John 3:6), never anything less, and never anything more. Each quickened person is made a new creature in Christ, and possesses all the constituent parts of “the new man.” Later, some may be more lively and vigorous, as God gives stronger faith unto one than to another; yet there is no difference in their original: all partake of the same life.

While there is great variety in our perception and understanding of the work of the Spirit within us, there is no difference in the initial work itself.

While there is much difference in the carrying on of this work unto perfection in the growth of the “new creature”—some making speedy progress, others thriving slowly and bringing forth little fruit—yet the new creation itself is the same in all. Each alike enters the kingdom of God, becomes a vital member of Christ’s mystical body, is given a place in the living family of God. Later, one may appear more beautiful than another, by having the image of his heavenly Father more evidently imprinted upon him, yet not more truly so. There are degrees in sanctification, but none in vivification. There has never been but one kind of spiritual quickening in this world, being in its essential nature specifically the same in all.

ONLY THE BEGINNING Let it be pointed out in conclusion that the Spirit’s quickening is only the beginning of God’s work of grace in the soul. This does not wholly renew the heart at once: no indeed, the inner man needs to be “renewed day by day” ( 2 Corinthians 4:16). But from that small beginning, the work continues— God watering it “every moment” ( Isaiah 27:3)—and goes on to perfection; that is, till the heart is made perfectly clean and holy, which is not accomplished till death. God continues to work in His elect, “both to will and to do of His good pleasure,” they being as completely dependent upon the Spirit’s influence for every right exercise of the will after, as for the first. “Being confident of this very thing, that He which bath begun a good work within you will finish it until the day of Jesus Christ” ( Philippians 1:6).
A. W. Pink (Pp. 54-60)

Home Page

 

This is the conclusion from the whole. Salvation is not from the will of man, nor from his efforts in striving for it, but is entirely of God’s mercy vouchsafed to whom He pleases. What foundation, then, can be discovered in the word of God for those schemes of self-righteousness, which, in a greater or less degree, make salvation depend on man’s own exertions?

There may be here an allusion to Jacob’s desiring the blessing of the birthright, and his running to provide the venison by which he deceived his father; but his obtaining the blessing was solely the consequence of God’s good pleasure, for the means he employed for the purpose merited punishment rather than success. In like manner, the salvation of any man is not to be ascribed to his own good will and diligent endeavors to arrive at it, but solely to the purpose of God according to election, which is ‘not of works, but of Him that calleth.’ It is true, indeed, that believers both will and run, but this is the effect, not the cause, of the grace of God being vouchsafed to them. ‘Work out your own salvation with fear and trembling.’ To whom is this addressed? To ‘the saints in Christ Jesus,’ in whom God had begun a good work, which He will perform until the day of Jesus Christ — to them who had always obeyed, Philippians 1:1,6,2,2: 12. But besides this, what is the motive or encouragement to work out their salvation? ‘For it is God which worketh in you both to will and to do of His good pleasure.’ Here all the willing and doing of men in the service of God is ascribed to His operation in causing them to will and to do. The whole of the new covenant is a promise of God that He Himself will act efficaciously for the salvation of those whom He will save. ‘I will put my law in their inward parts, and write it in their hearts.’ ‘I will give them one heart, and one way, that they may fear Me for ever.’ ‘I will put My fear in their hearts, that they shall not depart from Me.’ ‘A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep my judgments and do them,’ Jeremiah 31,32; Ezekiel 36: In this way the means by which God’s elect are brought to Him, their calling, their justification, their sanctification, their perseverance, and their glorification, are all of God, as was shown in the preceding chapter, and not of themselves. ‘There is great folly,’ say Calvin, ‘in the argument that we are possessed of a certain energy in our zeal, but of such a kind as can effect nothing of itself, unless aided by the mercy of Jehovah, since the Apostle shows that we possess nothing of our own, by excluding all our efforts. To infer that we have the power either of running or willing, is a mere cavil, which Paul denies, and plainly asserts that our will or ardor in the race has not the smallest influence in procuring our election. On the other hand, those merit the severest reproof who continue to indulge in sloth, that they may afford room and opportunity for the grace of God to act; since, although their own industry can accomplish nothing, yet the heavenly zeal inspired by the Father of Lights is endued with active efficacy.’

If any shall oppose the declaration of the Apostle, that it is not of him that willeth or of him that runneth, but of God that showeth mercy, and assert that the salvation of man depends on conditions which he is obliged to fulfill, then it may be asked, what is the condition? Is it faith? Faith is the gift of God. Is it repentance? Christ is exalted a Prince and a Savior to give repentance. Is it love? God promises to circumcise the heart in order to love Him. Are they good works? His people are the workmanship of God created unto good works. Is it perseverance to the end? They are kept by the power of God through faith unto salvation. It is true that all these things are commanded and enforced by the most powerful motives, consequently they are duties which require the exercise of our faculties.

But they are assured by the decree of election, and are granted to the elect of God in the proper season; so that, in this view, they are the objects of promise, and the effects of supernatural and Divine influence. ‘Thy people,’ saith Jehovah to the Messiah, ‘shall be willing in the day of Thy power.’ Thus the believer, in running his race, and working out his salvation, is actuated by God, and animated by the consideration of His all-powerful operation in the beginning of his course; of the continuation of His support during its progress; and by the assurance that it shall be effectual in enabling him to overcome all obstacles, and to arrive in safety at its termination.

Robert Haldane commentary on Romans 9 verse 16 (pp. 467-477)

Home Page

This extract taken from, James Durham,
A Practical Exposition of the Ten Commandments

The Lord having in the foregoing commands us how to walk with others in reference to their honour, life, chastity, and estate: Now, because men and human societies are generally concerned in the observing of truth and ingenuity, he comes to this command to direct us how to be tender of this, that by us our neighbour be not wronged in that respect, but that on the contrary, all means may be used to preserve truth for his good, to prevent what may load [reproach] his name, and remove what lies on it. The scope of it is the preservation of verity and ingenuity amongst men (Gal. 3:9). Lie not to one another; Eph. 4:25, 15 speak every man the truth, etc. and speak the truth in love; because if otherwise spoken, it is contrary to the scope of this command, which is the preservation of our neighbour’s name from a principle of love. The sin, forbidden here is expressed by false witness bearing, which is especially before judges, because that is the most palpable gross way of venting and untruth, under which (s in other commands) all the lesser are forbidden.

Although there are many sorts of sins in words, whereby we wrong others, yet we think that are not all to be reduced to this command, for injurious and angry words belong to the sixth command, and filthy words to the seventh; but we take in here such words as are contrary to truth, and fall especially under lying or wronging of our neighbour’s name. Now truth being an equality or conformity of men’s words to the thing they speak, as it is indeed, and in itself; and lying being opposite there to; we may consider it two ways: 1. In reference to a man’s mind, that is, that he speak as he thinks in his heart (as it is Psa. 15:2), this is the first rule whereby lying is discerned, if our speech is not answerable to the inward conception which it pretends to express, and this is that which they call, formale mendacium, or a formal lie, which is an expressing of a thing otherwise than we think it to be, with a purpose to deceive. Then 2. There must be a conformity in this conception to the thing itself, and so men must be careful to have their thoughts of things suitable to the things themselves, that they may the more falsely express them, and thus when there is a disconformity between men’s words and the thing they seem to express, it is that which they call materiale mendacium, or a material lie, and a breach of this command that requires truth in men’s words, both as to matter and manner.

That we may sum up this command (which is bound) into some few particulars, we may consider it first, as it is broken. 1. In the heart. 2. In the gesture. 3. In right. 4. In word.

First, in heart a man my fail, 1. By suspecting others unjustly: this is called evil surmising (1 Tim. 6:4), or as it is in the original; evil suspicion; which is when men are suspected of some evil without ground, as Potiphar suspected Joseph, or it is jealousy, when this suspicion is mixed with fear of prejudice to some interest we love, so Herod was jealous when Christ was born, and the neighbouring kings when Jerusalem was a-building. There is, I grant, a right suspicion, such as Solomon had of Adonijah, and wherein Gedaliah failed in not crediting Johannan’s information about Ishmael’s conspiracy against his life.

2. By rash judging and unjust concluding concerning a man’s state, as Job’s friends did; or his actions, as Eli did of Hannah, saying that she was drunk, because of the moving of her lips; or his end. As the Corinthians did of Paul, when he took wages, they said it was covetousness, and when he took it not, they said it was want of love (see Rom. 14:4; 2 Cor. 12:4, etc.).

3. By hasty judging, too soon passing sentence in our mind from some seeming evidence of that which is only in the heart, and not in the outward practice, this is but to judge before the time, and hastily (Matt. 7:1).

4. There is light judging, laying the weight of conclusions upon arguments or midses [means] that will not bear it, as Job’s friends did, and as the Barbarians suspected Paul to be a murderer, when they saw the viper on his hand (Acts 25:4). Thus the King Ahaseurus trusted Haman’s calummy of the Jews too soon.

5. The breach of this command in the heart may be when suspicion of our neighbour’s failing is kept up, and means not used to be satisfied about it, contrary to that, Matt. 18:15, If thy brother offend thee, etc; and when we seek not to be satisfied, but rest on presumptions, when they seem probable.

Secondly, in gesture this command may be broken, by nodding, winking, or such like (and even sometimes by silence) when these import in our accustomed way some tacit sinister insinuation, especially when either they are purposed for that end, or when others are known to mistake because of them, and we suffer them to continue under this mistake.

Thirdly, by writing this command may be broken (as Ezra 5:6; Neh. 6:5). Where calumniating libels are written, and sent by their enemies against the Jews and Nehemiah; in which respect many fail in these days.

Fourthly, but words are most properly the seat wherein this sin is subjected, whether they be only or merely words, or also put in writing, because in these our conformity or disconformity to truth does most appear.

2. Lies are commonly divided into three sorts, according to their ends: (1) There is mendacium perniciosun, a malicious or pernicious lie, when it is hurtful to another, and so designed, as were the lies those that bare false witness against Christ and of Ziba against Mephibosheth. (2) There is officiosum mendacium, or an officious lie, when it is for a good end, such was the midwives’ lie (Ex. 1:9), thus denying of a thing to be, even when the granting of it would infer hurt and damage to another, is contrary to truth, and we ought not to do evil that good may come of it, and it overturns the end for which speaking was appointed, when we declare a thing otherways than we know or think it to be. And as no man can lie for himself for his own safety, so can he not for another’s; thus to lie even for God is a fault, and accounted to be talking deceitfully and wickedly for him, when to keep off what we account dishonourable to him, we will assert that he may, or may not do such a thing, when yet the contrary is true (Job 13:4, 7). (3) There is jocosum mendacium, when it is for sport to make others laugh and be merry, which being sinful in itself can be no matter of lawful sport to make others laugh. (4) We may add one more, and that is mendacium temerarium, when men lie and have no end before them, but through inadvertency and customary looseness, speak otherways than the thing is, this is called the way of lying (Psa. 119:29), and is certainly sinful; as when they told David when Amnon was killed, that all the king’s sons were killed, being too hasty in concluding before they had tried.

3. Consider lies or untruths, either in things doctrinal, or in matters of fact. In things doctrinal so false teachers and their followers are guilty, who teach and believe lies, so such teachers are said (1 Tim. 4:2), to speak lies, and so when they foretell vain events, this is a high degree of lewd lying on the Lord, to say he means or says another thing than ever he thought, or than ever came into his heart, and to pretend a commission from him when he gives no such commission. In matters of fact, men a guilty when things are said to be done when they are not done, or otherways done than they are done indeed.

4. We may consider this sin in men’s practice, either in reference to God, so hypocrisy and unanswerableness to our profession is lying (Psa. 78:36; Isa. 29:13), or we may consider it as between man and man, which is more properly the scope here. Again, we may consider the wronging of am man three ways. (1) By false reports, speaking what is indeed untrue. (2) By vain reports, which tend to his shame; so Deut. 5:20, this command is repeated in these words. Thou shalt not take up any witness (as it is in the original) against thy neighbour. (3) When the reports are malicious, whether they be true or false, and intended for that end that our neighbour may lose his good name. Further, consider it in reference to the person guilty, either as he is, (1) the raiser or carrier of a tale, true or false, yet tending to the prejudice of his neighbour; thus he is the maker of a lie. Or (2) as he is a hearer or receiver of tales (Prov. 17:4); thus he is to lying as a resetter [receiver of stolen goods] is to theft. And would not men hear tales, few would carry them; whereas when men will harken to lies, especially great men, all their servants ordinarily become wicked tale-bearers and whisperers. Or (3) as he is the sufferer (albeit he be not the venter) of a lying tale to pass on his neighbour (so he loves a lie, as it is, Rev.22:8) or but faintly purges him of it, but lets it either lie on him, or possibly takes it up and repeats it again, which is condemned, Psa. 15:3, where a man that takes up an evil report of his neighbour, even when others possibly have laid it down, is looked upon as a person who shall never dwell with God. Thus one invented a lie, another vented and outs it, and a third resets it, like coiners, spreaders and resetters of false money; for, that one said such a thing, will not warrant our repeating it again.          

5. We may consider wrongs done to our neighbour by words, as unjust and without ground, and so a lie is a calumny; as was that of Ziba, made of his master Mephibosheth; this is in Latin calumnia. Or when there is ground, yet when they are spoken to his prejudice, this is convitium, if especially in this they suffer for the truth’s sake; or if after repentance, former faults be cast up to a person, as if one should have called Paul a blasphemer still, even after his conversion and repentance; of this was Shimei guilty by railing on David.

6. Both these sorts of lies are either spoken or received, and not afterward rejected, as David too hastily received that false report made of Mephibosheth by his servant Ziba, and thinking it not unlikely, because the reporter made it seem to be so, did therefore conclude it was truth, and did not reject it afterwards; or when at first received, yet after upon better information it is rejected.

7. Again, this wronging of our neighbour by words is either of him when absent, and is backbiting, which often is done under pretence of much respect (that the report may stick the faster0, in such words as these. He is one I wish well, and should be loath to have him evil reported of, but this is too evident, this is the truth etc; this is susurrare, to whisper. Or it is of him when present, so it is a reproach and indignity, or upbraiding.

8. Again, this backbiting and reproaching is either direct, so that men may easily know we bait such persons, or it is indirect, granting somewhat to his commendation, and using such prefaces as in show bear our much love, but are purposely designed to make the wound given by the tongue the deeper; such persons are as butter in their words, but as sharp swords in their hearts. This is that dissembling love which David complains of.

9. Sometimes this reproaching and slandering of our neighbour is out of spleen against him, and is malicious; sometimes out of envy to raise and exalt one’s self on the ruins of another (this is grassari in famam proximi); sometimes it is not of design, thereby to insinuate upon them whom we speak unto, as to signify our freedom unto them, to praise them, or praise them, by crying down another, that is to serve the itching humor of such who love the praise of others, when it may be we know more faults of those we speak to, yet never open our mouth to them of one of these, nor are we free with them anent [about] them if the things are true.

10. We may break this command by speaking truth, (1) For an evil end, as Doeg did (Psa. 52:2). (2) By telling something that is truth out of revenge. (3) When it is done without discretion, so it shames more than edifies. Christ’s word is (Matt. 18:15). Tell him his fault betwixt thee and him alone; and we on the contrary make it anupcast to him; this is certainly is not right. (4) When it is minced, and all not told; which if told might alleviate; or construed and wrested to a wrong end, as did the witnesses who deponed (deposed) against Christ.

11. We may break this command, and fail in the extremity of speaking too much good of, or to, our neighbour, as well as by speaking evil of him, if the good be not true, and here comes in, (1) excessive and rash praising and commending of one, [1] beyond what is due, [2] beyond what we do to others of as much worth; this is respect of persons; [3] beyond what discretion allows, as when it may be hurtful to awaken envy in others, or pride in them who are thus praised. (2) Praising inordinately, that is before a man’s self, or to gain his affection, and that possibly more than when he is absent and hears not; much more is it to be blamed when spoken groundlessly. This is flattery, a most evil, which is exceedingly hurtful and prejudicial to human societies, yet exceeding delightful to be flattered. (3) We fail in this extremity, when our neighbour is justified or defended, or excused by us in more or less, when it should not be.

12. Under this sin forbidden in the command, comes in all beguiling speeches, whether it be by equivocation, when the thing is doubtfully and ambiguously expressed; or by mental reservation, a trick whereby the grossest lies may be justified, and which is plainly of all truth in speaking, when the sentence is but half expressed; as suppose one should ask a Romish priest. Art thou a priest? And he should answer, I am no priest; reserving this in mind, I am no priest of Baal; for by giving or expressing the answer so, an untruth and cheat is left upon the asker, and the answer so conceived does not quadrat [square] with the question as it ought to do, if a man would evite (avoid) lying.

13. This falsehood may be considered with reference to things we speak of, as buying and selling, when we call a thing better or worse that it is indeed, or then we think it to be. Ah! how much lying is there every day this way with many.

14. Under this sin forbidden in this command are comprehended, (1) Railing. (2) Whispering. (3) Tail-bearing (spoken of before). (4) The Tattling of busybodies, that know not how to insinuate themselves with others, or pass time with them but by some ill tale of another. (5). Prevarication, which is the sin of persons who are inconstant, whose words go not all alike, saying and unsaying; saying now this way, and then another way, of the same thing, their words clashing together, and they not consisting with themselves.

15. Consider falsehood or false witness-bearing, as it infers breach of promise, which is forbidden (Psa. 15:4), when one performs not what he promises, or promises that which he intends not to perform, which is deceit and falsehood.

16. As we may sin in speaking evil against others, so we may in respect of ourselves many ways: (1) When we give occasion to others to speak evil of us (1 Cor. 6:2; 2 Cor. 6:3). (2) When we are not careful to entertain and maintain a good name, and by suitable ways to wipe what may mar the same. It is generally observed, that while men have a good name, they are desirous and careful to keep it; and when they have lost it, they grow careless of it. We ought not to be prodigal of our names more than our lives and estates, for the loss of them incapacitates us much to edify others. (3) When we vainly boast of ourselves, and set forth our own praise; that is, as if a man should eat too much honey (Prov. 25:7). (4) When we will not confess a fault, but either deny, excuse, or extenuate it; this Joshua exhorts Achan to eschew. (5) When we say that things are worse with us than indeed they are, and deny, it may be even in reference to our spiritual condition, somewhat of God’s goodness to us, and so lie against the Holy Ghost. (6) When we are too ready to entertain good reports of ourselves, and to be flattered, there is (if anything) an open door to this in us; and as the heathen Seneca said, Blanditiae cum excluduntur placent, so it may be ordinarily seen that men will seemingly reject what they delight should be insisted in; there is in us much self-love, that we think some way, that men in commending us do what is their duty. Therefore, we often think them good folk because they do so, and men that do not commend us we respect them not, or but little, or at least less than we do others, because we think they are behind in a duty by not doing so; and which is very sad, and much to be lamented, few things do lead us to love or hate, commend or discommend (and that as we think not without ground) more than this, that men do love and commend, or not love and commend us.

17. We also may by withholding a testimony to the truth, and by not clearing of another, when it is in our power to do it, be guilty of this sin. But especially is forbidden public lying and wronging of another judicially, either in his person, name, or estate, and that:

(1) By judge, when he passes sentence, either rashly, before he hears the matter, and searches it out, which Job disclaims, asserting the contrary of himself (Job 29:16), or ignorantly, or perversely for corrupt ends, as being bribed to it, or otherwise.

(2) By the recorder, writing grievous things (Isa. 10:1), or making a clause in a decree, sentence, or writ, more favourable to one, and more prejudicial to another than was intended.

(3) By the witnesses, who either conceal truth, or express it ambiguously, or refuse to testify, or assert what is not true.

(4) By the advocate, by undertaking to defend or pursue what righteously he cannot; or by hiding from his client that which he knows will prejudge his cause; or by denying it when he asked about it; or not bringing the best defenses he has. And as to the first point here about advocates, it is to be regretted (as a great divine in the neighbour church has most pathetically, according to his manner, lately done) as a sad matter, that any known unrighteous cause should have a professed Christian in the face of a Christian judicatory, to defend it; but incomparably more sad, that almost every unjust cause should find a patron; and that no contentious, malicious person should be more ready to do wrong, than some lawyers to defend him for a (dear bought) feel I speak not here of innocent mistakes in cases of great difficulty; nor yet of excusing a cause bad in the main from unjust aggravations; but (says that great man) when money will hire men to plead for injustice, and use their wits to defend the righteous, and to spoil his cause, and vex him with delays for the advantage of their unrighteous clients. I would not have the conscience of such for all their gains, nor their account to make for all the world. God is the great patron of innocence, and the pleader of every righteous cause; and he that will be so bold as to plead against him, had need of a large fee to save him harmless.

(5) By the accuser or pursuer, when unjustly he seeks what does not belong unto him, or charges another with what he should not, or justly cannot.

(6) By the defender when he denies what he knows, or minces it, etc. And by all of them, when business is delayed and protracted through their respective accession to it, as well as when justice is more manifestly wronged: this is the end of Jethro’s advice to Moses (Ex. 18:23), that the people return home, being quickly, and with all convenient diligence dispatched; which, to their great loss and prejudice many ways, the unnecessary lengthening of processes obstructs, and makes law and lawyers, appointed for the case and relief of the people, to be a grievous and vexatious burden to them; for which men in these stations and capacities will have much to answer to God, the righteous Judge of all the earth, when they shall be arraigned before his terrible tribunal, where there will be no need of leading witnesses to prove the guilt, since every man’s conscience will be in place of a thousand witnesses, neither will the nimblest wit, the [most] eloquent tongue, the finest and smoothest pen of the most able lawyer, judge, advocate, notary or litigant that shall be found guilty there, be able to fetch himself fair off. Oh! Then all the gig leaves of their fairest and most flourishing, but really frivolous pretenes, wherewith they palliate themselves, will be instantly blown away by the breath of the Judge’s mouth, and so be utterly unable to cover the shame of their nakedness in the manifold breaches of his command; then the greatest stretches of wit, and highest strains of eloquence made use of to the prejudice of truth and justice, will be found and pronounced to be poor, silly, and childish wiles, yea, very fooleries and babblings; after which they will not speak again, but laying their hands on their mouths, eternally keep silence. It will therefore be the wisdom and advantage of the guilty in time to take with it, and resolving to do so no more, to betake themselves, for the pardon of it, to that Advocate with the Father, even Jesus the Righteous, who thoroughly pleads, and without all peradventure or possibility of losing it, does always carry the cause he undertakes to plead.

In sum, that which in his command in its positive part is leveled at as the scope thereof, is the preserving and promoting or truth, honest simplicity and ingenuity amongst men; a sincerity and cordially loving regard to the repute and good name of one another; and a sweet inward contentment, joyful satisfaction and complacency of heart therein; with a suitable love to, and care for, our own good name.  Edited by Chris Coldwell

Home Page

Verse 23:
“He that is not with me is against me: and he that gathereth not with me scattereth.” Luke 11:23

“Let us observe, for another thing, in these verses, how strongly our Lord teaches the impossibility of neutrality. He says, “he that is not with me, is against me; and he that gathers not with me, scatters.”

The principle laid down in these words should be constantly remembered by all who make any profession of decided religion. We all naturally love an easy Christianity. We dislike collisions and separation. We like, if possible, to keep in with both sides. We fear extremes. We dread being righteous overmuch. We are anxious not to go too far. Such thoughts as these are full of peril to the soul. Once allowed to get the upper hand, they may do us immense harm. Nothing is so offensive to Christ as lukewarmness in religion. To be utterly dead and ignorant, is to be an object of pity as well as blame. But to know the truth and yet “halt between two opinions,” is one of the chief of sins.

Let it be the settled determination of our minds that we will serve Christ with all our hearts, if we serve Him at all. Let there be no reserve, no compromise, no half-heartedness, no attempt to reconcile God and mammon in our Christianity. Let us resolve, by God’s help, to be “with Christ,” and “gather” by Christ’s side, and allow the world to say and do what it will. It may cost us something at first. It will certainly repay us in the long run. Without decision there is no happiness in religion. He that follows Jesus most fully, will always follow Him most comfortably. Without decision in religion, there is no usefulness to others. The half-hearted Christian attracts none by the beauty of his life, and wins no respect from the world.” Luke 11:21-26. CJ Ryle comment.

Home Page

 

The passage we have now read is a difficult one. There are knots in it which perhaps will never be untied, until the Lord comes again. We might reasonably expect that a book written by inspiration, as the Bible is, would contain things hard to be understood. The fault lies not in the book, but in our own feeble understandings. If we learn nothing else from the passage before us, let us learn humility.

Let us beware, in the first place, that we do not draw from these verses lessons which they were never meant to teach.

The steward, whom our Lord describes, is not set before us as a pattern of morality. He is distinctly called the “unjust steward.” The Lord Jesus never meant to sanction dishonesty, and unfair dealing between man and man. This steward cheated his master, and broke the eighth commandment. His master was struck with his cunning and forethought, when he heard of it, and “commended” him, as a shrewd and far-seeing man. But there is no proof that his master was pleased with his conduct. Above all, there is not a word to show that the man was praised by Christ. In short, in his treatment of his master, the steward is a beacon to be avoided, and not a pattern to be followed.

The caution, now laid down, is very necessary. Commercial dishonesty is unhappily very common in these latter days. Fair dealing between man and man is increasingly rare. Men do things in the way of business, which will not stand the test of the Bible. In “making haste to be rich,” thousands are continually committing actions which are not strictly innocent. (Prov. 28:20.) Sharpness and smartness, in bargaining, and buying, and selling, and pushing trade, are often covering over things that ought not to be. The generation of “the unjust steward” is still a very large one. Let us not forget this. Whenever we do to others what we would not like others to do to us, we may be sure, whatever the world may say, that we are wrong in the sight of Christ.

Let us observe, in the second place, that one principal lesson of the parable before us, is the wisdom of providing against coming evil.

The conduct of the unjust steward, when he received notice to give up his place, was undeniably skillful. Dishonest as he was in striking off from the bills of debtors anything that was due to his master, he certainly by so doing made for himself friends. Wicked as he was, he had an eye to the future. Disgraceful as his measures were, he provided well for himself. He did not sit still in idleness, and see himself reduced to poverty without a struggle. He schemed, and planned, and contrived, and boldly carried his plans into execution. And the result was that when he lost one home he secured another.

What a striking contrast between the steward’s conduct about his earthly prospects, and the conduct of most men about their souls! In this general point of view, and in this only, the steward sets us all an example which we should do well to follow. Like him, we should look far forward to things to come. Like him, we should provide against the day when we shall have to leave our present habitation. Like him, we should secure “a house in heaven,” which may be our home, when we put off our earthly tabernacle of the body. (2 Cor. 5:1.) Like him we should use all means to provide for ourselves everlasting habitations. The parable, in this point of view, is deeply instructive. It may well raise within us great searchings of heart. The diligence of worldly men about the things of time, should put to shame the coldness of professing Christians about the things of eternity. The zeal and pertinacity of men of business in compassing sea and land to get earthly treasures, may well reprove the slackness and indolence of believers about treasures in heaven. The words of our Lord are indeed weighty and solemn, “The children of this world are in their generation wiser than the children of light.” May these words sink into our hearts and bear fruit in our lives!

CJ Ryle comment.

Home Page

ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF THE SIGN.

Divisions of this chapter, —I. Confirmation of the orthodox doctrine of Pædobaptism, sec. 1-9. II. Refutation of the arguments which the Anabaptists urge against Pædobaptism, sec. 10-30. III. Special objections of Servetus refuted, sec. 31, 32.
Sections.
1. Pædobaptism. The consideration of the question necessary and useful. Pædobaptism of divine origin.
2. This demonstrated from a consideration of the promises. These explain the nature and validity of Pædobaptism.
3. Promises annexed to the symbol of water cannot be better seen than in the institution of circumcision.
4. The promise and thing figured in circumcision and baptism one and the same. The only difference in the external ceremony.
5. Hence the baptism of the children of Christian parents as competent as the circumcision of Jewish children. An objection founded on a stated day for circumcision refuted.
6. An argument for Pædobaptism founded on the covenant which God made with Abraham. An objection disposed of. The grace of God not diminished by the advent of Christ.
7. Argument founded on Christ’s invitation to children. Objection answered.
8. Objection, that no infants were baptised by the apostles. Answer. Objection, that pædobaptism is a novelty. Answer.
9. Twofold use and benefit of pædobaptism. In respect, 1. Of parents. 2. Of children baptised.
10 Second part of the chapter, stating the arguments of Anabaptists. Alleged dissimilitude between baptism and circumcision. First answer.
11. Second answer. The covenant in baptism and circumcision not different.
12. Third answer.
13. Infants, both Jewish and Christian, comprehended in the covenant.
14. Objection considered.
15. The Jews being comprehended in the covenant, no substantial difference between baptism and circumcision.
16. Another argument of the Anabaptists considered.
17. Argument that children are not fit to understand baptism, and therefore should not be baptised. 18. Answer continued.
19. Answer continued.
20. Answer continued.
21. Answer continued.
22. Argument, that baptism being appointed for the remission of sins, infants, not having sinned, ought not to be baptised. Answer.
23. Argument against pædobaptism, founded on the practice of the apostles. Answer.
24. Answer continued.
25. Argument founded on a saying of our Lord to Nicodemus. Answer.
26. Error of those who adjudge all who die unbaptised to eternal destruction.
27. Argument against pædobaptism, founded on the precept and example of our Saviour, in requiring instruction to precede baptism. Answer.
28. Answer continued.
29. Answer continued.
30. Argument, that there is no stronger reason for giving baptism to children than for giving them the Lord’s Supper. Answer.
31. Last part of the chapter, refuting the arguments of Servetus.
32. Why Satan so violently assails pædobaptism.

Continue Home Page 

Abraham Kuyper

(1) The Interdependence of Holy Baptism and the Holy Supper

Preface

In the past few years, a couple of people approached the editor of the Beacon Lights with the idea of reprinting Abraham Kuyper’s book The Implications of Public Confession. The staff quickly agreed to reprint the book and search was made to determine what copyrights still existed on the book. Through the help of a few friends, it was determined that the copyrights on the book had expired, which meant that the Federation of Protestant Reformed Young People’s Societies was free to reprint the book. As far as can be determined, the sixth edition in 1934 was the last printing of the book. The Federation of Protestant Reformed Young People’s Societies is therefore happy to provide this excellent work for reading and study by our churches and by our young people.

The main reason for reprinting this excellent work is to provide our young people who will make or who have made public confession of faith with reading and study material on the implications of making public confession in our churches. By reading and studying this book, our young people will be made more aware of the responsibilities that become theirs upon confession of their faith. By the encouraging words of Abraham Kuyper, those who make confession of faith will appreciate even more the Reformed faith to which they have confessed agreement.

As Abraham Kuyper says, “Now she [your church] is willing to admit you to the holy supper, to let you take your place at the Lord’s table with the other members, provided that you are willing to confess that their confessions is yours.” Also, “Bring that confession to the congregation of believers, and begin to fight one identical warfare with them. They too have nothing of which to boast in themselves…God is all the praise and honor.”

---

THE INTERDEPENCE OF HOLY BAPTISM AND THE HOLY SUPPER

“Live; yea, I said unto thee when thou wast in thy blood, Live.” Ezekiel 16:6

Baptism is not complete without its complement, the holy supper. When an infant is born into the world, the nurse who is in attendance washes it, because it is born unclean. It needs bathing, but that is not all it needs. It also needs food. Hence, it is most likely that the same maid who washed it will also bear the infant to its mother’s breast. And an atmosphere of peace and contentment pervades the nursery room only after the child is feeding at its mother’s bosom. In fact, we would not hesitate to censure the attitude of a nurse who supposed she had absolved herself of responsibility by bathing the child, and cared not at all whether or not it was given an opportunity to be nursed. Such conduct on her part, we feel, would be sufficient reason to dismiss her.

This figure illustrates the significant relationship that obtains between the sacrament of baptism and that of the holy supper. We may not suppose that baptism alone is sufficient; we may not desire the sacrament of purification and neglect that of nourishment. To desire baptism and to ignore the holy supper is to rob each of its significance.

It becomes us to remember that we were once like the child the Holy Spirit depicts to us in Ezekiel 16, the child of whom we read in verses 4–6: “As for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.”

This passage tells us that we were conceived in sin and born in iniquity, that because we were born of unclean parents, we also were unclean. It tells us that before our baptism we need spiritual cleansing within, that we needed to be purged by the blood of Christ. Baptism was the external symbol of that purification of the soul by the holy Lamb of God. It is what the holy apostle confirmed by the words: “Once ye were unclean, but now ye are sanctified, now ye are justified, now ye are washed.”

Our church also confesses that such is the significance of baptism. In article 35 of the Belgic Confession we read: “Now those who are regenerated have in them a twofold life: the one corporal and temporal, which they have from the first birth and is common to all men; the other spiritual and heavenly, which is given them in their second birth…and this life is not common, but is peculiar to God’s elect.” Article 34 states: “Therefore he has commanded all those who are his to be baptized with pure water in the name of the Father, and of the Son, and of the Holy Ghost, thereby signifying to us that as water washeth away the filth of the body when poured upon it…so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God.”

But baptism is not a be-all and end-all. It is true that a newly-born babe must first of all be bathed. But it must also be given food. So too the sacrament of purification needs the sacrament of nourishment as its fulfillment. Note that the Confession continues in article 35 as follows: “We believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the holy supper to nourish and support those whom he hath already regenerated, and incorporated into his family, which is his church.” Further in article 35: “God hath given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto…But for the support of the spiritual and heavenly life which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers when they eat him.”

Baptism therefore is merely a preliminary sacrament. It represents only the opening of the door by which we pass to the holy supper and to the mystical communion with our Lord. This truth subtracts nothing from the importance and the indispensability of baptism. Whoever is not baptized is an outsider. By desiring to be baptized he asks for admittance; by means of the sacrament of baptism he knocks at the door. By it he enters, that is, he becomes segregated from those who stand without, in order to enjoy the fellowship of those who are within. And that fellowship and communion becomes complete when, together with the assembled guests, he partakes of the holy supper.

But he who has been baptized, who has knocked at and been admitted to the banquet hall, who thereupon restrains himself from sitting at the table with the others, resembles a stranger who upon his own instigation is invited to enjoy association with a festive company, and who forthwith insults his host by standing, distant and aloof, at the door. The intruder who without an invitation and without appropriate dress forces his way into the company must be thrown out. He is an intruder. But the baptized person is not that. By desiring baptism he appropriately asks for admittance. By his baptism the door is opened, his formal clothes are extended to him, and by it he is invited to share the activities as an approved guest. Naturally he severely injures social propriety if he remains distant and aloof after these favors have been bestowed upon him. His conduct differs from that of the intruder, but it is not less culpable. Even so, it is a terrible sin to ignore the holy supper after one has been baptized.

He who undertakes to wade through the holy streams of baptism may have no other purpose in mind in doing so than to enjoy a festive fellowship with the Lord of the house upon the other shore. He knows that that Lord awaits his guests.

He who is born merely of water and of spirit is given but a distant glimpse of the kingdom. He may never be satisfied with that, but must be up and away, nor rest until he is seated at the marriage feast of the Lamb.

Any Jew who becomes converted to his Messiah immediately appreciates the fact that an intimate relationship exists between these two sacraments. Observe him, if you will. He is converted Jew. The Jews’ baptism was neglected when they were children. Now that they have repented and turned to God at a mature age, they choose to postpone the time of their baptism to a moment that will make it convenient for them to partake of the holy supper immediately afterwards.

The same custom prevailed in the earliest Christian churches. Those who were converted from Judaism and paganism were baptized one day, and were present at the holy supper the next. At that time no one ever thought of baptism apart from the holy supper. By asking for baptism these Christians simply were asking, “Permit me to partake of the holy supper.”

We do not cross the Red Sea in order to fix camp permanently upon the farther shore; we must be on our way through the wilderness; our destination is the holy land. Having crossed the Jordan, we do not stop at its banks, but press on to Jerusalem. We may not be content with having forded the waters of baptism, but we must pursue our way until we see extended to us the rare wines that are pressed from the grapes of Eshcol.

It is the custom of infant baptism that has tended to fix lines of demarcation between these two sacraments. But such lines of distinction are inappropriate there. Naturally an infant is not qualified to partake of the Lord’s supper. A child is morally too irresponsible to appropriate the blessings of his baptism to himself by a public confession. It is because of the circumstance that the perfectly appropriate and necessary custom of infant baptism is a sacrament independent from that of the holy supper.

An infant is impressionable and is therefore fit to receive baptism. But it is not yet qualified to receive the sacrament of nourishment. We must remember that the sacrament of the holy supper requires that only he may partake of it who has made his confession and his deeds a matter of personally appreciated responsibility. Hence it is inevitable that some years must elapse between these two sacraments in the life of every individual—as many years as are required to make his confession and his approach to the Lord’s table a morally responsible action. The intervening time may not be longer than that, and it may not be shorter. The number of years required for each individual to be qualified for his personal confession was determined by God at the time of that person’s creation. The intervening years therefore represent a fixed interim. Those who abide by it walk in the ways of God, and those who do not, depart from them. Those who curtail or add to that interim are guilty of sin.

The number of those intervening years is not the same for all. Some are qualified for the public confession at sixteen, others are twenty-three years of age, but all reach a morally responsible age sometime during this interval of seven years. Hence, it is the duty of each to respect these boundaries.

Irrespective, however, of whether the holy supper be divided from baptism by sixteen years or by twenty-three, the close relationship between the two remains the same. Throughout those years baptism sounds the plea: Seek the Lord’s holy supper.

Continue Home Page

---