2nd Direction to Consider to Prepare for a Happy Marriage - Know the Inconveniences

Direction # 2: To restrain your inordinate forwardness to marriage, keep the ordinary inconveniencies of it in memory. 

Rush not into a state of marriage, the inconveniencies of which you never thought of. If you have a call to it, the knowledge of the difficulties and duties will be necessary to your preparation, and faithful undergoing them. Some examples are as follows:

1. In marriage, your obligations will multiply. You will also deal with many relations. Each of them will expect something from you. It is to be anticipated that each of them has their own self-interests and they will measure you on the basis of how you meet their expectations. You might experience many disappointments.

2. Your wants in married life is more difficult to meet than in a single life. You will want so many things which before you never wanted, and have so many to provide for and content; that all will seem little enough, if you had never so much. Then you will be often at your wit's end, taking thought for the future, what you shall eat, and what you shall drink, and wherewith shall you and yours be clothed.

3. Your wants in a married state are far hardlier borne than in a single state. It is far easier to bear personal wants ourselves, than to see the wants of wife and children: affection will make their sufferings pinch you especially the discontent and impatience of your family. O what a heart-cutting trial is it, to hear them repining, murmuring, and complaining! . . . How few in all the world that have families, are content with their estates !

4. Note also that you will join your life not with an angel, but a person with many weaknesses. If one party only were froward and impatient, the stedfastness of the other might make it the more tolerable: but we are all sick in some measure, of the same disease. And when weakness meeteth with weakness, and pride with pride, and passion with passion, it exasperateth the disease and doubleth the suffering. 

5. The business of a married life commonly devours almost all your time, so that little is left for holy contemplations, or serious thoughts of the life to come. Consequently, God's service is thrust into a corner, and concerns in life will scarcely allow you time to meditate, or pray, or read the Scripture. 

6. There is a great deal of duty which husband and wife do owe to one another; as to instruct, admonish, pray, watch over one another, and to be continual helpers to each other in order to their everlasting happiness; and patiently to bear with the infirmities of each other. 

7. And the more they love each other, the more they participate in each other's griefs: and one or other will be frequently under some sort of suffering. If one be sick, or lame, or pained, or defamed, or wronged, or disquieted in mind, or by temptation fall into any wounding sin, the other beareth part of the distress. Therefore before you undertake to bear all the burdens of another, and suffer in all another's hurts, it concerneth you to observe your strength, how much more you have than your own burdens do require.

8. And if you should marry one that proveth ungodly, how exceeding great would the affliction be! If you loved them, your souls would be in continual danger by them: they would be the most powerful instruments in the world to pervert your judgments, to deaden your hearts, to take you off from a holy life, to kill your prayers, to corrupt your lives, and to damn your souls.

9. And O what abundance of duty is incumbent upon both the parents towards every child for the saving of their souls! What incessant labour is necessary in teaching them the doctrine of salvation! which made God twice over charge them to teach his word diligently (or sharpen them) "unto their children, and to talk of them when they sit in their houses, and when they walk by the way, and when they lie down, and when they rise up." What abundance of obstinate, rooted corruptions are in the hearts of children, which parents must by all possible diligence root up! O how great and hard a work is it, to speak to them of their sins and Saviour, of their God, their souls, and the life to come, with that reverence, gravity, seriousness, and unwearied constancy. . . . Consider your fitnes for so great a work before you undertake it.

10. And if love make you dear to one another, your parting at death will be the more grievous. And when you first come together, you know that such a parting you must have: through all the course of your lives you may foresee it: one of you must see the body of your beloved, turned into a cold, and ghastly clod: you must follow it weeping to the grave, and leave it there in dust and darkness: there it must lie rotting as a loathsome lump, whose sight or smell you cannot endure; till you shortly follow it, and lie down yourself in the same condition.

These directions from a long deceased pastor are just half of the of the 20 examples of hardships that accompany marriage. These marriage crosses will not only stay for a year, but throughout your life, and will only cease when you pass to the next. This is why careful thought is necessary before you consider entering the marriage state. Without this preparation, a man or woman is like a buyer going to the market without money, or a farmer going to his field without any tool, or a person who will go to sea without necessary preparation for his voyage, or like a soldier going to war without his weapon. If this is not foolishness or negligence, what shall be the appropriate description for such absence of preparation? 

Translated into Filipino: 

Huwag madaliin ang pag-aasawa lalo na kung hindi mo pa napag-isipan mabuti ang mga kahirapan na maaari mong maranasan. Kung talagang handa ka ng mag-asawa, ang kabatiran sa mga tungkulin at mga hirap na maaari mong danasin ay makakatulong sa iyong paghahanda. Ilan sa mga halimbawa nito ay ang mga sumusunod: 

1. Sa pag-aasawa, dadami ang iyong obligasyon. Dadami rin ang mga dapat mong gawin. Marami ka na ring pakikitunguhan at tutustusan ng kanilang mga pangangailangan. Bawat isa sa kanila ay may inaasahan mula sa iyo. Hindi maiaalis na meron silang mga pansariling interes at susukatin ka nila batay sa pagtugon mo sa kanilang mga inaasahan. Makakaranas ka ng mga kabiguan na maaaring maging sanhi ng panghihina ng iyong kalooban.

2. Ang mga pangangailangan sa buhay may asawa ay mas mahirap matugunan kaysa sa panahon na ikaw ay nag-iisa pa lang. Dadami rin ang mga bagay na gusto mo na dati rati ay hindi mo naman gusto. At kung hindi naman ganoon kalaki ang iyong napagkukunan ng mga panustos, para bagang ang lahat ng meron ka ay kulang pa rin. Lagi mong iisipin kung ano ang inyong kakainin, iinumin, at daramtin.

3. Ang mga pangangailangan sa buhay may asawa ay mas mahirap pagtiisan kaysa sa panahon na ikaw ay nag-iisa pa lang. Mas madaling tiisin ang mga personal na pangangailangan kaysa sa makita na hindi natutugunan ang pangangailangan ng iyong asawa at mga anak. Masasaktan kang makita ang kanilang pagdurusa bunga ng pagmamahal mo sa kanila. Higit pa rito, makadarama ka ng ibayong kalungkutan sa mga pagkakataon na kahit anong gawin mong pagsisikap, para bagang ang iyong pamilya ay hindi nasisiyahan sa mga bagay na iyong naipagkakaloob sa kanila. Masakit sa damdamin na marinig na sa halip na magpasalamat, sila ay nagrereklamo, umaangal at dumadaing. Bibihirang pamilya ang nasisiyahan kung ano ang meron sila.

4. Tandaan mo rin na ang makakasama mo sa buhay ay hindi isang anghel, kundi isang tao na maraming mga kahinaan. Kung ikaw ay likas na mapagpasensiya, mas madaling pagtiisan ang kawalan ng pasensiya ng iyong asawa. Subalit hindi sa lahat ng panahon ay magagawa mo ito. Sa oras na magpang-abot ang iyong kahinaan sa kaniyang kahinaan, ang iyong pagmamataas sa kaniyang pagmamataas, ang iyong galit sa kaniyang galit, lulubha ang karamdaman at madodoble ang hirap ng kalooban. 

5. Ang kaabalahan ng buhay may asawa ay uubos ng malaking bahagi ng iyong oras at kaunting oras na lamang ang matitira para sa banal na pagbubulay-bulay o seryosong pag-iisip ukol sa buhay na darating. Bunga nito, ang paglilingkod sa Diyos ay naisasantabi at ang mga alalahanin sa buhay ay halos pagkaitan ka ng oras para sa pananalangin at pagbabasa ng Banal na Kasulatan. 

6. Kaakibat ng pag-aasawa ang maraming mga tungkulin sa bawat isa tulad ng pagpapaalala, pananalangin, pagtuturo, pagbabantay, pagtutulungan, at matiyagang pagtitiis sa mga kahinaan ng bawat isa. 

7. Alalahanin mo rin na habang lumalalim ang pag-ibig niyo sa isa't-isa, nakikibahagi rin kayo sa dalamhati ng bawat isa. Isipin mo na isa sa inyo ang makakaranas ng iba't-ibang uri ng mga pagdurusa. Kung ang iyong mapapangasawa ay magkasakit, maging inbalido, maparatangan, nababahala ang kaisipan, o mahulog sa kasalanan dulot ng tukso, hindi maiiwasan na makikibahagi ka rin sa kaniyang pagdurusa. Samakatuwid, bago mo pasanin ang mga bigatin ng iyong makakasama sa buhay at maranasan ang kaniyang mga pagdurusa, mainam na tantiyahin mo muna kung mayroon kang natitirang sapat na lakas pagkatapos mong pasanin ang iyong mga personal na kabigatan. 

8. At kung ang mapapangasawa mo ay walang pananampalataya sa buhay na Diyos, O gaanong hirap ng kalooban ang dadanasin mo! At kung labis ang pagmamahal mo sa kaniya, nanganganib ang iyong kaluluwa sa dahilang siya ay magiging instrumento upang baluktutin ang iyong mga kapasiyahan, patamlayin ang iyong puso, mailayo ka sa banal na pamumuhay, biguin ang iyong mga panalangin, at palalain ang iyong buhay.

9. Isipin mo rin ang iyong magiging tungkulin na ituro sa inyong mga anak ang daan ng kaligtasan. Nangangailangan ng mahabang pasensiya at katiyagaan na kausapin ang iyong mga anak ukol sa Salita ng Diyos sa panahon na sila ay nakaupo sa inyong tahanan, sa kanilang paglalakad, sa kanilang paghiga at pagbangon sa higaan. Napakahirap bunutin ang mga ugat ng kasalanan sa puso ng mga bata. Napakahirap na kausapin sila tungkol sa kanilang mga kasalanan at pangangailangan ng Tagapagligtas. Napakahirap na ituro sa kanila na magkaroon ng paggalang sa banal na pangalan ng Diyos. Isaisip mong mabuti kung handa kang tuparin ang mga tungkuling ito bago mo pasukin ang pag-aasawa.

10. Panghuli, alalahanin mo rin na kung ang pag-ibig ang naglapit sa inyong mga damdamin, ang inyong paghihiwalay sa araw ng kamatayan ay maghahatid ng matinding kalumbayan sa iyong puso. Sa unang araw ng inyong pagsasama, batid ninyo na darating ang isang araw na kayo ay paghihiwalayin ng kamatayan. Isa sa inyo ay makikita ang malamig na katawan ng kaniyang kabiyak, susundan ng pagluha hanggang sa libingan, ibabaon sa lupa, at sa paglipas ng panahon ay mabubulok hanggang sa dumating ang araw na ikaw man din ay susunod sa kaniya.

Ang mga tagubiling ito ng isang matagal ng yumaong pastor ay ilan lamang sa napakaraming mga halimbawa ng hirap na kaakibat ng pag-aasawa. Ang mga pasaning nabanggit ay hindi masasaksihan lamang sa loob ng isang taon, bagkus ay habang kayo ay nabubuhay. Magkakaroon lamang ng kapahingahan sa mga ito sa araw ng pagsapit ng kamatayan. Ito ang dahilan kung bakit kinakailangang matamang pag-isipan at paghandaan ng isang tao ang pag-aasawa bago niya ito pasukin. Hindi angkop sa isang lalaki o babae na pumasok sa buhay may asawa ng walang kaukulang preparasyon. Ang pagpapakasal na walang preparasyon ay katulad ng isang mamimili na tutungo sa pamilihan subalit walang dalang pera, o isang magsasaka na tutungo sa kaniyang bukid subalit walang dalang anumang kasangkapan sa pagtatanim, o isang tao na magkakaroon ng mahabang paglalakbay sa karagatan subalit walang naihandang kaukulang mga gamit, o dili kaya ay tulad ng isang kawal na tutungo sa digmaan subalit nakaligtaan ang kaniyang mga armas. Marahil ito ay bunga ng kapabayaan o maituturing na isang kahangalan!

Mga Gabay na Katanungan:

1. Buudin sa iyong mga sariling pananalita ang mga hirap at tungkulin na dapat isa-alang-alang ng isang binata o dalaga sa kaniyang paghahanda sa buhay may-asawa.

2. Kanino inihalintulad ang isang tao na pumapasok sa buhay may-asawa ng walang sapat na preparasyon?

3. Sa iyong personal na pananaw, ano ang kahahantungan ng isang pagsasama kung walang kaukulang paghahanda? 

Source: Baxter, R. (1830). The Practical Works of Rev. Richard Baxter Volume 4: A Christian Directory Part 2: Christian Economics, pages 13-22

First Direction to Consider to Prepare for a Happy Marriage - Neither Lust nor Rashness

Direction # 1: Take heed that neither lust nor rashness do thrust you into a married condition, before you see such reasons to invite you to it, as may assure you of the call and approbation of God. For, 

1. It is God that you must serve in your married state, and therefore it is meet that you take his counsel before you rush upon it: for he knoweth best himself, what belongeth to his service. 

2. And it is God that you must still depend upon, for the blessing and comforts of your relation: and therefore there is very great reason that you take his advice and consent, as the chief things requisite to the match. If the consent of parents be necessary, much more is the consent of God.

Question: But how shall a man know whether God call him to marriage, or consent unto it? Hath he not here left all men to their liberties, as in a thing indifferent?

Answer: God hath not made any universal law commanding or forbidding marriage; but in this regard hath left it indifferent to mankind : yet not allowing all to marry (for undoubtedly to some it is unlawful). But he hath by other general laws or rules directed men to know, in what cases it is lawful, and in what cases it is a sin. As every man is bound to choose that condition in which he may serve God with the best advantages, and which tendeth most to his spiritual welfare, and increase in holiness. Now there is nothing in marriage itself which maketh it commonly inconsistent with these benefits, and the fulfilling of these laws: and therefore it is said, that "he that marrieth doth well," that is, he doth that which of itself is not unlawful, and which to some is the most eligible state of life.

By these conditions following you may know, what persons have a call from God to marry, and who have not his call or approbation. 

1. If there be the peremptory will or command of parents to children that are under their power and government, and no greater matter on the contrary to hinder it, the command of parents signifieth the command of God.

2. They are called to marry who have not the gift of continence, and cannot by the use of lawful means attain it, and have no impediment which maketh it unlawful to them to marry. "But if they cannot contain, let them marry; for it is better to marry than to burn."

But here the divers degrees of the urgent and the hindering causes must be compared, and the weightiest must prevail. For some that have very strong lusts may yet have stronger impediments: and though they cannot keep that chastity in their thoughts as they desire, yet in such a case they must abstain. And there is no man but may keep his body in chastity if he will do his part: yea, and thoughts themselves may be commonly, and for the most part kept pure, and wanton imaginations quickly checked, if men be godly, and will do what they can. But on the other side there are some that have a more tameable measure of concupiscence, and yet have no considerable hindrance, whose duty it may be to marry, as the most certain and successful means against that small degree, as long as there is nothing to forbid it.

3. Another cause that warranteth marriage is, when upon a wise casting up of all accounts, it is apparently most probable that in a married state, one may be most serviceable to God and the public good: that there will be in it greater helps and fewer hindrances to the great ends of our lives; the glorifying of God, and the saving of ourselves and others. And whereas it must be expected that every condition should be more helpful to us in one respect, and hinder us more in another respect; and that in one we have most helps for a contemplative life, and in another we are better furnished for an active, serviceable life, the great skill therefore in the discerning of our duties, lieth in the prudent pondering and comparing of the commodities and discommodities, without the seduction of fantasy, lust or passion, and in a true discerning which side it is that hath the greatest weight.

Here it must be carefully observed, 

1. That the two first reasons for marriage (concupiscence and the will of parents), or any such like, have their strength but in subordination to the third (the final cause, or interest of God and our salvation). And that this last reason (from the end) is of itself sufficient without any of the other, but none of the other are sufficient without this. If it be clear that in a married state you have better advantages for the service of God, and doing good to others, and saving your own souls, than you can have in a single state of life, then it is undoubtedly your duty to marry.

2. Observe also that if the question be only which state of life it is (married or single) which best conduceth to this ultimate end, then any one of the subordinate reasons will prove that we have a call, if there be not greater reasons on the contrary side.

Source: Baxter, R. (1830). The Practical Works of Rev. Richard Baxter Volume 4: A Christian Directory Part 2: Christian Economics. London: Paternoster Row. pages 1-12

Listen to Christian Testimony

Spiritual Direction # 3. If you truly want to know what Christian life is, study the Word of God, believe what it says, and believe also the testimony of those who have tried it. Do not listen to the slanders of the evil one and the words of natural man who do not know the thing they reproach. 

Nothing more familiar with wicked men, than to slander and reproach the holy ways and servants of the Lord. No wisdom, no measure of holiness or righteousness will exempt the godly from their malice; otherwise, Christ himself at least would have been exempted, if not his apostles and other saints, whom they have slandered and put to death. Christ has foretold us what to expect from them. "If the world hate you, you know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hates you. Remember the word that I said unto you. The servant is not greater than the Lord. If they have persecuted me, they will also persecute you; if they have kept my sayings, they will keep yours also.

I conclude, then, that if you wilt never turn to God and a holy life until wicked men give up lying, and reproaching them, you may as well say that you will never be reconciled to God, until the devil be first reconciled to him; and never love Christ, until the devil love him; or never be a saint, until the devil be a saint; and that you will not be saved, until the devil be willing that you be saved.

Source: Baxter, R. (1830). The Practical Works of the Rev. Richard Baxter Volume 2: Christian Directory Part 1 - Christian Ethics. London: Printed by Mills, Jowett, and Mills.

Understand the Two States of Man

Spiritual Direction # 2. Do your best to understand the two states of man, under sin and saving grace.

It is very true that all are sinners: but it is as true, that some are in a state of sin, and some in a state of grace: some are converted sinners, and some unconverted sinners.

He that is in a state of sin has habitually and predominantly a greater love to some pleasures, or profits, or honors of this world, than he has to God and to the glory which he has promised; he prefers, seeks, and holds (if he can) his material prosperity in this world, before the favor of God and the happiness of the world to come. His heart is turned from God unto the creature, and is principally set on things on earth.

On the other side, a state of holiness, is nothing else but the habitual and predominant devotion and dedication of soul, and body, and life, and all that we have to God: an esteeming, loving, serving, and seeking him before all the pleasures and prosperity of the flesh: making his favor, and everlasting happiness in heaven our end, and Jesus Christ our way, and referring all things in the world unto that end, and making this the scope, design, and business of our lives. It is a turning from a deceitful world to God; and preferring the Creator before the creature, and heaven before earth, and eternity before time, and our souls before our bodies, and the authority and laws of God, the universal Governor of the world, before the word or will of any man, how great soever.

Source: Baxter, R. (1830). The Practical Works of the Rev. Richard Baxter Volume 2: Christian Directory Part 1 - Christian Ethics. London: Printed by Mills, Jowett, and Mills.

Understand the Word of God in Matters of Salvation

Spiritual Direction # 1. If you truly want to become a child of God and be sanctified, do not remain in a state of ignorance, but do your best to come into the light by understanding the Word of God in matters of salvation. 

Knowledge is to be valued according to its usefulness. If it be a matter of great concern to know how to do your worldly business, and to trade and gather worldly wealth, and to understand the laws, and to maintain your honor, than to know how to be reconciled unto God, to be pardoned and justified, to please your Creator, to prepare in time for death and judgment, and an endless life, then let worldly wisdom have the pre-eminence. But if all earthly things be dreams and shadows, and valuable only as they serve us in the way to heaven, then surely the heavenly wisdom is the best. 

It is a fact that a man can be well-acquainted with the details of the law, excellent in the knowledge of all the languages, sciences, and arts, and yet does not know how to live for God, to mortify the flesh, to conquer sin, to deny himself, nor to prepare for judgment. Such learned man is far from being wise, as he is from being happy.

Generally, there are two kinds of people who do not know the life under grace:

First, people who are not book-learned; and because their parents neglected to teach them when they were young, therefore they may neglect themselves ever after, and need not learn the things they were made for.

Second, sensual gentlemen and scholars that have so much breeding as to understand the words, and speak better than the ordinary men, but they never knew the nature, truth, and goodness of the things they speak of. They are many of them as ignorant of the nature of faith, and sanctification, and the working of the Holy Ghost in planting the image of God upon the soul, and of the saint's communion with God, and the nature of a holy life. Nicodemus is a lively instance in this case: a ruler in Israel, and a Pharisee, and yet he knew not what it was to be born again.

Source: Baxter, R. (1830). The Practical Works of the Rev. Richard Baxter Volume 2: Christian Directory Part 1 - Christian Ethics. London: Printed by Mills, Jowett, and Mills.

Introducing Spiritual Directions

This lesson on Spiritual Directions is taken from Chapter 1 Part 1 of Richard Baxter's The Practical Works Volume 2, which is about self-government or Christian ethics. This lesson contains spiritual directions for natural man in order to obtain saving grace (pages 1-61). The assumptions concerning the condition of the recipient of spiritual directions were mentioned in the early part of the chapter. 

As for the present writer, the biblical education of my children is my personal reason in rewriting these directions. However, I am confronted with a difficulty in accomplishing this task. How can I make the lesson comprehensible to average readers without sacrificing the original intention? My goal is to simplify the material and at the same remaining faithful to the text the best I can. To achieve this, I intentionally dropped words and phrases and replaced difficult words with simple ones. I even dropped sentences and paragraphs that I consider no longer appropriate.

This project is just a beginning. As the Lord allows, I intend to add more lessons to meet the spiritual needs of my children, and I am grateful to Richard Baxter the way he arranged his material, which I consider logically arranged in relation to two states of man: under sin and under saving grace. 

In dealing with the two states of man, the whole book is divided into four chapters. Chapter 1 has two parts, 20 spiritual directions and the temptations common to those under the state of sin. Chapter 2 contains another 20 spiritual directions for the strengthening and growth of those who are weak in faith. Chapter 3 talks about 17 spiritual directions related to the essentials of Christian life. And finally Chapter 4 is separated into four parts, each part deals with one of the four great sins most hostile to Christian life. These are unbelief, hardness of heart, hypocrisy, and man-pleasing. 

Before proceeding to the spiritual directions proper, let us first read two important quotations that speak about natural man's excuses and the kind of attitude required for those who want to benefit from these directions: 

"But so great is the blindness and obstinacy of men, that the greatest part refuse consent: being deceived by the pleasures, and profits, and honors of this present world; and make their pretended necessities or business the matter of their excuses, and the unreasonable reasons of their refusal, negligence and delays, till death surprise them, and the door is shut ; and they knock, and cry for mercy and admittance, when it is too late" (p. 2).

"A student is not offended that he hath many books in his library; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that God hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness" (p. 4).

Source: Baxter, R. (1830). The Practical Works of the Rev. Richard Baxter Volume 2: Christian Directory Part 1 - Christian Ethics. London: Printed by Mills, Jowett, and Mills.

Self-Government

"Like a city whose walls are broken down is a man who lacks self-control" (Proverbs 25:28).

Most people know only one type of government: civil government. They ignore the three more important types of governments: self, home, and church. Self-government is basic. Without this, the family, the basic unit of society collapses. Both with unruly individuals and dysfunctional families, the church, civil government, and the larger society are in crisis. In order to arrest this chaotic situation, civil government has an excuse to exercise tyranny.

Tyranny is one of God's ways in punishing human rebellion. In times of economic crisis and social unrest, if people refuse to return to God in humility and repentance and persist instead in rebellion, people will suffer punishment under the power of the sword.

Self-government is our priority. To achieve this, one must first understand the two states of man: under sin and under saving grace. 

Assumptions before Giving Spiritual Directions to Natural Man

I tell you therefore, reader, what it is that I presuppose in you, and expect from you, and I think you will not judge me unreasonable in my suppositions and expectations.

1. I suppose you to be a man, and therefore that you have reason and natural free-will (that is, the natural faculty of choosing and refusing), which should keep your sensitive appetite in obedience; and that you are capable of loving and serving your Creator, and enjoying him in everlasting life.

2. I suppose that you know yourself to be a man; and therefore that your sensitive part, or flesh, should no more rule you, or be ungoverned by you, than the horse should nile the rider, or be unruled by him: and that you understandest that you are made on purpose to love and serve your Maker, and to be happy in his love and glory for ever. If you know not this much, you know not that you are a man, or else knows not what a man is.

3. I suppose you have a natural self-love, and a desire of your own preservation and happiness; and that you have no desire to be miserable, or to be hated of God, or to be cast out of his favor and presence into hell, and there to be tormented with devils everlastingly: yea, I will suppose that you are not indifferent whether you dwell in heaven or hell, in joy or torment; but would fain be saved and be happy; whether you be godly or ungodly, wise or foolish, I will be bold to take all this for granted: and I hope in all this I do not wrong you.

4. I suppose you to be one that knows that you did not make yourself; nor give yourself that power or wisdom which you have; and that he that made you and all the world, . . . .; and that he is eternal, having no beginning (for if ever there had been a time when there was nothing, there never would have been any thing; because nothing can make nothing); and I suppose you do confess that all the power, and wisdom, and goodness of the whole creation set together, is less than the power, and wisdom, and goodness of the Creator; because nothing can give more than it has to give. I suppose, therefore, that you do confess that there is a God; for to be the eternal, infinite Being, and the most powerful, wise, and good, and the first cause of all created being, and power, and wisdom, and goodness, this (with the subsequent relations to the creature) is to be GOD. If you will deny that there is a God, you must deny that you are a man, and that there is any man, or any beings.

5. I suppose you know that God, who gave a being unto all things, is by this title of creation, the absolute Owner or Lord of all: and that he that made the reasonable creatures, with natures to be governed, in order to a further end, is by that title, their supreme Governor; and therefore has his laws commanding duty, and promising reward, and threatening punishment; and therefore will judge men according to these laws, and will be just in judgment, and in his rewards and punishments. And that he that freely gave the creature its being, and all the good it has, and must give it all that ever it shall have, is the Father or most bountiful Benefactor to his creatures. Surely I screw thee not too high in supposing you to know all this; for all this is no more than that there is a God. For he is not God, if he be not the creator, and therefore our owner, our ruler, and benefactor, our absolute Lord, our most righteous governor, and our most loving father, or benefactor.

6. I suppose therefore that you are convinced, that God must be absolutely submitted to, and obeyed before all others in the world, and loved above all friends, or pleasures, or creatures whatsoever. For to say, 'He is my Owner,' is to say, 'I must yield myself to him as his own:' to say, 'I take him for my supreme Governor,' is to say, that 'I will absolutely be ruled by him:' and to say, 'I take him as my dearest Father or chief Benefactor/ is to say, that 'I am obliged to give him my dearest love, and highest thanks:' otherwise you do but jest, or say you know not what, or contradict yourselves, while you say, 'He is your God.'

7. I suppose that you are easily convinced, that in all the world there is no creature that can show so full a title to you as God; or that has so great authority to govern you, or that can be so good to you, or do so much for you, as God can do, or has done, and will do, if you do your part; and therefore that there is nothing to be preferred before him, or compared with him in our obedience or love.

8. I suppose that as you know God is just, in his laws and judgments, so that he is so faithful that he will not, and so all-sufficient, that he need not deceive mankind, and govern them by mere deceit: this better beseems the devil, than God: and therefore that as he governs man on earth by the hopes and fears of another life, he does not delude them into such hopes or fears: and as he does not procure obedience by any rewards or punishments in this life, as the principal means (the wicked prospering, and the best being persecuted and afflicted here), therefore his rewards or punishments, must needs be principally hereafter in the life to come. For if he has no rewards and punishments, he has no judgment; and if he has no judgment, he has no laws (or else no justice); and if he has no laws (or no justice), he is no governor of man (or not a righteous, governor) ; and if he be not our governor (and just), he is not our God; and if he were not our God, we had never been his creatures, nor had a being, or been men.

9. I suppose you know that if God had not discovered what he would do with us, in the life to come, yet man is highliest bound to obey and love his Maker, because he is our absolute Lord, our highest ruler, and our chief benefactor; and all that we are or have is from him. And that if man be bound to spend his life in the service of his God, it is certain that he shall be no loser by him, no not by the costliest obedience that we can perform; for God cannot appoint us any thing that is vain; nor can he be worse to us than an honest man, that will see that we lose not by his service. Therefore that God for whom we must spend and forsake this life, and all those pleasures which sensualists enjoy, hath certainly some greater thing to give us, in another life.

10. I may take it for granted at the worst, that neither yourself, nor any infidel in the world, can say that you are sure that there is not another life for man, in which his present obedience shall be rewarded, and disobedience punished. The worst that ever infidel could say was, that he thinks that there is no other life. None of you dare deny the possibility of it, nor can with any reason deny the probability. Well, then, let this be remembered while we proceed a little further with you.

11. I suppose or expect that you have so much use of sense and reason, as to know the brevity and vanity of all the glory and pleasures of the flesh; and that they are all so quickly gone, that were they greater than they are, they can be of no considerable value. Alas, what is time! How quickly gone, and then it is nothing! and all things then are nothing which are passed with it. So that the joys or sorrows of so short a life, are no great matter of gain or loss.

12. Well, then; we have got thus far in the clearest light. You see that a religious, holy life, is every man's duty, not only as they owe it to God as their creator, their owner, governor, and benefactor; but also, because as lovers of ourselves, our reason commands us to have ten thousandfold more regard of a probable or possible joy and torment which are endless, than of any that is small and of short continuance. And if this be so, that a holy life is every man's duty, with respect to the life that is to come, then it is most evident, that there is such a life to come in.

13. And seeing I suppose you to be convinced of the life to come, and that man's happiness and misery is there, I must suppose that you do confess, that all things in this life, whether prosperity or adversity, honour or dishonour, are to be esteemed and used as they refer to the life to come. For nothing is more plain, than that the means are to have all their esteem and use in order to their end. That only is good in this life, which tends to the happiness of our endless life; and that is evil indeed in this life, that tends to our endless hurt, and to deprive us of the everlasting good.

14. I may suppose, if you have reason, that you will confess that God cannot be too much loved, nor obeyed too exactly, nor served too diligently (especially by such backward sinners, that have scarce any mind to love or worship him at all); and that no man can make too sure of heaven, or pay too dear for it, or do too much for his salvation, if it be but that which God hath appointed him to do. And that you have nothing else that is so much worth your time, and love, and care, and labour. And therefore though you have need to be stopped in your love, and care, and labor for the world, because for it you may easily pay too dear, and do too much; yet there is no need of stopping men in their love, and care, and labor for God and their salvation; which is worth more than ever we can do, and where the best are apt to do too little.

15. I also suppose you to be one that know, that this present life is given us on trial, to prepare for the life that shall come after; and that as men live here, they shall speed for ever; and that time cannot be recalled, when it is gone; and therefore that we should make the best of it while we have it.

16. I suppose you also to be easily convinced, that seeing man has his reason and life for matters of everlasting consequence, his thoughts of them should be frequent and very serious, and his reason should be used about these things, by retired, sober deliberation.

17. And I suppose you to be a man, and therefore so far acquainted with yourself, as that you may know, if you will, whether your heart and life do answer thy convictions, and whether they are more for heaven or earth; and therefore that you are capable of self-judging in this case. Perhaps you will say, that while I am directing you to be holy, I suppose you to be holy first; for all this seems to go far towards it. But I must profess that I see not any thing in all these suppositions, but what I may suppose to be in a heathen; and that I think all this is but supposing thee to have the use of your reason, in the points in hand.

18. Yea, one thing more I think I may suppose in all or most that will read this book; that you take on you also to believe in Jesus Christ, and in the Holy Ghost the Sanctifier, and that the Scriptures are the Word of God. And if you do so indeed, I may then hope that my work is in a manner done, before I begin it: but if you do it but opinionatively and uneffectually, yet God and man may plead with you the truths which you profess.

Having told you what I presuppose in you, I proceed now to the Directions.

Source: Baxter, R. (1830). The Practical Works of the Rev. Richard Baxter Volume 2: Christian Directory Part 1 - Christian Ethics. London: Printed by Mills, Jowett, and Mills. 

The New Testament Explicitly Supports the Continuing Validity of the Law

In arguing for the continuous validity of the law, Greg Bahnsen employs a two-fold trinitarian approach from Chapters 3 to 10 in his book, "By This Standard: The Authority of God's Law Today." In chapters 6 to 8, Dr. Bahnsen used the ontological Trinity as his basis for argument. He believes that the holiness of the Father, the righteousness of Jesus, and the leading of the Holy Spirit all prove the continuing validity of the law. In chapters 3, 5, 9, and 10, Dr. Bahnsen utilized the trinitarian ethical approach - the normative, consequential, and motivational aspects of ethics to prove his point. Here in chapter 11, he advances his argument further by claiming that the New Testament explicitly validates the present applicability of the law. And he does this in three ways: by citing three general affirmations in the New Testament, by showing the role of the law in the life and teachings of Jesus, and by giving the overview of the teachings of the apostles on the subject. 

Three-fold Affirmations

The New Testament simply presupposes the ongoing validity of the law due to the fact that "sin is defined as transgression of God's law (1 John 3:4; Romans 7:7)" (p. 89). And this is also true since love summarizes Christian life in the New Testament, which can only be understood "in terms of God's law ( Matthew 22:40; Romans 13:10; 1 John 5:2-3)" (ibid.). Furthermore, without the law of God, New Testament morality would be "aimless" and without direction. 

Jesus' Life and Teachings

Jesus parents' and close relatives are described as faithful in obeying the law of God (Luke 1:6; 2:21-24, 27, 39). Jesus himself constantly appealed to the law during his earthly ministry (Matthew 4: 7; 5:19; 6:10; 7:21-23; 12:5; 15:4; 19: 17-18; 28:18-20; Mark 1:44; 2:25-28; 10:17-19; Luke 10: 26; 11:42; John 7:19; 8:17; 10:35). 

The Teachings of the Apostles

For the apostle Paul, keeping God's commands counts in Christian life (1 Corinthians 7:19). In fact, Christians life is described as obedience to God's commandments (Revelation 12:17; 14:12) or the other way of putting it is that God expects us to keep the law (James 2:8-10). Furthermore, purity is expected from us (1 John 3:3), and we are admonished to allow no sin to reign in our body (Romans 6: 12-13). Even the seemingly minor matters such as women's silence and submission in the churches are according to the Law (Romans 14:34). Moreover, the laws of God are wriiten on our hearts (Hebrews 8:10), and we are given the promise that the requirements of the law are fulfilled in us according to the Holy Spirit (Romans 8:4). As a whole, by loving one another, we are able to fulfill the law (Romans 13: 8-10). 

Source: Bahnsen, G. L. (1985). By This Standard: The Authority of God's Law Today. Tyler, Texas: Institute for Christian Economics. 

True Wisdom

Summary: In Book 1, Chapter 1 of the Institutes of the Christian Religion, John Calvin explains the essence of true wisdom under five ideas: two parts of true wisdom, true knowledge of self requires acceptance of the biblical teaching of creation and the fall of man, consequence of the fall, self-ignorance, and the standard to measure knowledge of ourselves. 

For John Calvin, true wisdom consists in the knowledge of God and of ourselves. Since the knowledge of God is now a days unknowable according to the belief of most people, it therefore follows that from the vantage point of Calvin, true wisdom these days is very rare for it lacks the first half of such wisdom. And the absence of such knowledge also distorts the second half. Therefore, if Calvin is right then many ideas today paraded as "true wisdom" are in actuality the display of human follies. 

Moreover, for Calvin, the knowledge of self includes a recognition of at least two facts - that we are God's creatures and the reality of our fallenness in Adam. Denial of only one of these facts would distort our knowledge of ourselves. Calvin got these two ideas directly from the Bible. Of course many today would claim to be wiser than Calvin, and that would mean that in terms of human reasoning, you cannot trace any recognition of creaturehood. What is widespread today is that man reasons on his own, as if, he is his own creator. Another feature of contemporary philosophical discussion is the absence of the acceptance of the biblicality of the fall of man. Man thinks that his reason is normal particularly in relation to spiritual matters and there is no such thing as sin that will make his reasoning sinful. 

Another interesting insight we can learn from chapter 1 is that for Calvin, man has been plunged into a world of misery due to the revolt of the first man and and at the same time, a world of misery exists in man since we ethically lost the image of God. I understand this that for Calvin a "world of misery" is both external and internal in man. This is the outcome of the fall.

Self-ignorance is the fourth idea I encountered in reading this short chapter. If ever man's path is not leading him to God, it shows that he is not aware of his shortcomings and sinfluness. He is satisfied in himself, and he can manage on his own. Such a man is ignorant of his misery. As a result of such ignorance, man renders himself inaccessible to a life of fullness in God. For unless man give up his own strivings to attain a happy life, he will never seek the aid that comes from God. Knowledge of our shortcomings and sinfluness is a prerequisite knowledge that will lead us to the knowledge of God.

The mentioned ignorance only results due to absence of realization of the perfect character of God where man is bound to conform. This is to say that the kind of awareness that Calvin emphasizes, the recognition of our own sinfulness only results from a previous encounter with God. In encountering God, we see how far we have fallen. In His word, we find his perfect righteousness that serves as the standard for us to conform our lives. Measuring ourselves on the basis of such standard, our righteousness turns into wickedness, our wisdom into foolishness, and our power into impotence. This is the common experience of holy men of God in biblical narrative. Expressions like "We shall die, for we have seen the Lord" and 'We are but dust and ashes" are common among those who encountered God. 

The Benefits of Obedience Validate the Law

Now in Chapter 10 of Dr. Greg Bahnsen's book, By This Standard: The Authority of God's Law Today we read the second ethical argument for the continuing validity of biblical law. This time it's the consequential perspective of Christian ethics.

Summary of the Three Ethical Perspectives

Let us compare the consequential perspective to the other two ethical perspectives - the normative and the motivational. The normative concerns itself with ethical standard of right and wrong. The motivational is about intentions. And the consequential is about results of one's decision and action. From this perspective, if the result is good, the decision and action are also considered morally good. 

All these three ethical perspectives are taught in the Bible. The focus of the book is the normative. In previous chapter, we learned that in the motivational perspective, the ethics of grace and love actually validate the law. The present article summarizes the consequential perspective. 

The Biblicality of Consequential Perspective

Consequences of our actions are clearly taught in the Bible. Take for instance the apostle Paul's admonition in Galatians 6: 7 to 9. Commenting on the passage, Dr Bahnsen said: 

"Paul communicates this well in saying that we would have to be deceived to think God could be mocked. Evil living will not bring about happiness and blessing, for then the justice and holiness of our God would be a mockery....Those who live according to their rebellious nature will suffer corruption, while those who live by God's Spirit will gain eternal life....It is noteworthy here that Paul focuses on the benefits which will accrue to us if we engage in welldoing" (pp. 80-81). 

So the consequential perspective is related to the "the thought of reward for righteous living" (p.81). It concerns about benefits that God bestows "as an incentive for moral living" (ibid.). Other biblical texts that teach this include Matthew 6:33; 1 Timothy 4:8, and Malachi 3:10. Basing on Pentateuch, Dr. Bahnsen summarized:

"....Moses, had written that obedience to the Lord would result in blessings on the society's children, crops, rain, herds, cities, and fields; it would bring peace to the people from without and prosperous economy and health from within (Deut. 7:12-15; 11:13-15; 28:1-14; 30:15, 19; Lev. 26:3-12)" (pp. 81-82). 

So this ethical perspective is all about making a serious consideration of the outcome or the end of our decisions and actions. This tells us that "Doing the right thing or having a proper attitude will result in benefits" (p. 82). 

Thinking of Benefits

Now, is thinking of the benefits for our actions selfish? Is it self-serving? In this discussion about the consequential perspective, Dr. Bahnsen explained the nature of this benefit. He believes that thinking about personal benefits, the benefits of others, and the benefits of the society as a whole have their own proper place, but subordinate to the kingdom of God as the top priority. He cites passages like Matthew 22:39, 2 Corinthians 8:9, Ephesians 5:28-29, and Philippians 1:24 to prove his point. However, he is careful to distinguish personal concern, which he describes as "egoism" from "egotism" (ibid.). For him, both egoism and altruism have their own appropriate places "in Christian ethics, as does a concern for the wider collection of people in one's society" (ibid.). Moreover, as already mentioned, "all of these interests are subordinate to the one supreme goal for all of our actions: the kingdom of God" (ibid.). He thinks that within the kingdom of God, "the varying interests of one's self, the other, and the many are all harmonized" (ibid.). As for me, I consider these two sentences as a conclusion of this point:

"The kingdom of Christ is to have top priority when we contemplate the consequences of our actions, for Christ has pre-eminence over all (Col. 1:18). It will be for our good, our neighbor's good, and our society's good if all of our actions and attitudes are governed by an interest in the kingdom of Jesus Christ" (pp. 82-83). 

The Way to Pursue God's Kingdom

After understanding the proper place of benefits, how about the procedure to pursue to them? In discussing this procedure, Dr. Bahnsen reintroduced his main thesis - the continuing validity of divine law. The way to pursue the kingdom of God is through obedience, and it only makes sense in connection to the law of God. Dr. Bahnsen explains: 

"Biblical law is a pathway to divine benefits - not an ugly, dour, painful course for believers. It is not only a demand, it is something to desire! As John said, "His commandments are not burdensome" (1 John 5:3). They are the delight of the righteous man who receives God's blessing (Ps. 1). If we wish to have a morality which promises blessed consequences, then our morality must be patterned after the law of God" (p. 83).

The Benefits of Obedience (ibid.) 

And the list of benefits of obedience to divine law that Dr. Bahnsen gave is very encouraging: 

• Life and well-being (Deut. 30:15-16)

• Blessing and a strong heart that does not fear (Ps. 119:1-2; 112:5-7)

• Peace and security (Ps. 119:28, 165, 175; Prov. 13:6; Luke 6:46-48)

• Enjoying the Lord's loving-kindness (Ps. 103:17-18),

• Walking in liberty (Ps. 119:45; Jas. 2:25)

• Prosperity with respect to all of our daily needs and interests (cf. Joshua 1:7)

• Blessing upon a society (Prov. 14:34), giving it health, food, financial well-being, peace, and joyous children. 

Conclusion

The consequential perspective cannot be separated from the normative. They work together. Dr. Bahnsen concludes: 

"We see again why the validity or authority of God's law cannot be dismissed today. Without that law we would be lost when it comes to pursuing the beneficial consequences for ourselves, others, and our society in all of our moral actions and attitudes. As God clearly says, He has revealed His law to us for our good (Deut. 10:13). Opponents of God's law, therefore, cannot have our good genuinely in mind; they wittingly and unwittingly mislead us into personal and social frustration, distress, and judgment (Prov. 14:12)" (p. 84).

Source: Bahnsen, G. L. (1985). By This Standard: The Authority of God's Law Today. Tyler, Texas: Institute for Christian Economics. 

Grace and Love Validate the Law

Biblical Passages to Read: Romans 7:9; 2 Corinthians 3:6-7; Titus 3:5-7; Galatians 3:11; Ephesians 2:8; Romans 3:28; 5:19; 2 Corinthians 5:21; 2 Corinthians 1:12; 1 Timothy 6:12.

In chapters 6 to 8 of Dr. Greg Bahnsen's book, "By This Standard: The Authority of God's Law Today," we learned the trinitarian arguments about the continuing validity of God's law. In this chapter and the next, chapters 9 and 10, we will explore two additional arguments; this time from the other two ethical perspectives. Since the book focuses on the normative ("deontological") aspect of Christian ethics, the remaining two ethical arguments are the motivational (also called "existential") and consequential (technically known as "teleological"). In the summary of the present chapter, we will just confine ourselves with motivational ethics. 

The motivational perspective of Christian ethics is related to the influence of grace and love to our obedience to the law. Understanding this is so important especially these days where the mindset that the ethics of grace and love have canceled out the law of God is prevalent. This kind of thinking says Dr. Bahnsen is "unbiblical" and "antinomian" (p. 72).

The Ethic of Grace Validates the Law of God

Dr. Bahnsen repeatedly emphasized that it is a misconception to associate the argument of the continuing validity of divine law with salvation by means of our obedience to it. He has already established that no one can completely meet the law's demands for it is an expression of God's perfect character. And so salvation is based purely on God's act of grace and is received by faith. 

The law of God showed us that we are sinners and in need of a Savior. It shows the kind of life God requires from us, and that is perfect obedience. No man can fulfill such requirement except Jesus. And so only Jesus is qualified to save us from the power of sin. 

The Bible consistently teaches that those who experience the grace of God would now have the will, the desire and the power to keep the law of God. Grace is the backround for Christian obedience. And not only that, the operation of both grace and law cannot be separated in the new life. At this point, let me just enumerate the insights made by Dr. Bahnsen concerning the relationship between law and grace (pp. 73-76):

• God's grace operates within the parameters of His law-in justifying His people, God does not violate His own justice (Rom. 3:26). 

• God's law is gracious (Ps. 119:29). 

• Both grace and law support each other: the law promotes the fulfillment of God's promise (Rom. 5:20-21), and God's grace works to fulfill the law (Rom. 8:3-4). 

• When Paul says that we are saved by grace through faith, he immediately adds that as God's, workmanship we are expected to walk in good works ( Eph. 2:10). 

• Although it is popular today to look upon the law as an intolerable burden for modern man, the beloved apostle wrote that for the believer God's law is not burdensome (1 John 5:3).

• When the Psalmist reflected upon the loving kindness of the Lord, he longed to be taught His statutes and rose at midnight to render thanks for His righteous ordinances (Ps. 119:62-64).

• Moses viewed the giving of God's law as a· sure sign of his love for the people (Deut. 33:2-4).

• All of God's people, throughout both testaments, have a heart which longs to obey the commandments of the Lord, for the law is established against the background of God's mercy toward His people (for example, Ex. 20:2). 

• The first-hand experience of God's redemption is a strong motive for keeping the law (Deut. 7:10-11). 

• The grace of God, that is, brings men to exclaim: "I long for Thy salvation, 0 Lord, and Thy law is my delight" (Ps. 119:174). 

• Paul wrote, "I delight in the law of God after the inward man" (Rom. 7:22). God's law, you see, had been graciously written upon his heart (Heb. 10:16). 

• In Romans 6, Paul discusses the implications of being under God's grace. He begins by asking whether we should continue in sin (law-breaking) so that grace might abound; his answer is a dramatic "God forbid!" (vv. 1-2). Those who have had their old man crucified with Christ, those who are united with Christ in his death and resurrection, those who have risen with Him must walk in newness of life, no longer in bondage to sinful living (vv. 3-11). So Paul exhorts us, "let not sin reign in your mortal body so that you should obey its lusts; neither present your members unto sin as instruments of unrighteousness." Those who are saved by grace from the power of sin should be finished with violating God's law. Instead they must, having been made alive from the dead, present their members as instrumeI)ts of righteousness (vv. 12-13). Why is this? How can it be that we are obliged to obey the righteous requirements of God's law if we are saved by grace? Paul answers: "Because sin shall not have dominion over you: you are not under law, but under grace" (v. 14). Ironically, although many groups have used this declaration out of context to support release from the law's demand, the verse is one of the strongest biblical proofs that believers must strive to obey the law of God! Because we are no longer under the curse of the law and shut in to its inherent impotence in enabling obedience - because we are under God's enabling grace, not under law - we must not allow violations of the law (i.e., sin: 1John 3:4) to dominate our lives. It is in order that the righteous ordinance of the law may be fulfilled in us that God has graciously put His Spirit within our hearts (Rom. 8:4). "So then, shall we sin because we are not under law but under grace? God forbid!" (Rom. 6:15). 

• "The grace of God has appeared unto all men, bringing salvation, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age," for Christ has "redeemed us from every lawless deed" (Titus 2:11-14). 

• God's grace upholds His law. It is to be expected, therefore, that Paul would ask the following question and supply the obvious answer: "Do we then nullify the law through faith? May it never be! On the contrary we establish the law" (Rom. 3:31). 

• Faith which does not bring obedient works-that is, faith which is divorced from God's law - is in fact insincere and dead James 2:14-26). This kind of faith cannot justify a man at all. 

• The Westminster Confession of Faith (1646) is true to Scripture when it teaches that "good works, done in obedience to God's commandments, are the" fruits and evidences of a true and lively faith" (XVI:2). By saving faith, the Confession says, a man will yield obedience to the commands of Scripture (XIV:2). Genuine saving faith always is accompanied by heart-felt repentance from sin and turning unto God, "purposing and endeavoring to walk with Him in all the ways of His commandments" (XV:2). 

Conclusion: "We conclude, then, that the Christian's life of grace and faith is not one which is indifferent or antagonistic to the law of God. God's grace and saving faith establish the validity of the law" (p. 76). 

The Ethic of Love Also Validates the Law of God

Similar truth is applicable to the ethic of love. Instead of invalidating the law of God, love in fact endorses it. Let us see what Dr. Bahnsen has to say about this (pp. 76-77): 

• Because God has shown His love toward us, we are now to live in love to Him and our neighbor (Eph. 5:1-2; 1John.4:7-12, 16-21). On these two love commandments - toward God and toward our neighbor (as taught in the Old Testament [Deut. 6:5, Lev. 19:18])-hang all the law and the prophets, said Jesus (Matt. 22:37-40). Indeed, "love is the fulfillment of the law" (Rom. 13:10). But in the thinking of Jesus and the apostles, does this mean that Christians can dispense with the law of God or repudiate its details? Not at all. Moses had taught that loving God meant keeping His commandments (Deut. 30:16), and as usual Jesus did not depart from Moses: "If you love me, you will keep my commandments" (John 14:15). 

• The love which summarizes and epitomizes Christian ethics is not a vague generality or feeling that tolerates, for instance, everything from adultery to chastity. John wrote: "Hereby we know that we love the children of God, when we love God and do His commandments. For this is the love of God, that we keep His commandments" (1 John 5:2-3). 

• Love summarizes the law of God, but it does not abrogate or replace it. As John Murray once wrote, "the summary does not obliterate or abrogate the expansion of which it is a summary."

• God's commandments give the specific character and direction to love as exercised by the believer. Rather than being a law unto itself (autonomous), love is a reflection of the character of God (1 John 4:8) and must therefore coincide with the dictates of God's law, for they are the transcript of God's moral perfection on a creaturely level. 

Conclusion: "God has loved us in that He saved us by grace through faith. Accordingly the Christian life ought to reflect the principles of grace, faith, and love; without them it is vain and insignificant. However, far from eliminating the law of God, a gracious ethic of faith and love establishes the permanent validity of-and our need for-the Lord's commandments" (p. 77). 

Source: Bahnsen, G. L. (1985). By This Standard: The Authority of God's Law Today. Tyler, Texas: Institute for Christian Economics.

Christianity's Response

In Part 1 of "Christianity and the Class Struggle," I understand that Abraham Kuyper proposed a "form" of Christian social consciousness using the antithesis between nature and human will. However, he stated that human failed in its task to bring peace and happiness due to error and sin. In the 2nd part of his book, Dr. Kuyper explained how Christianity addressed the social problem caused by error and sin. In this article, I just want to share my overview and reflection on Kuyper's paper about the disintegration of the Roman Empire, the nature of Jesus' response to social problems, the meaning of usury, the assessment of Jesus' contribution, the role of the church, and the failure of the church. 

The Disintegration of the Roman Empire

Dr. Kuyper opened the 2nd part of his book by recalling the downfall of the Roman Empire. He saw similar symptoms that caused the collapse of the Empire, which were also evident in his generation. He described those symptoms as follows: 

"....the balance between the classes was lost: there was defiant luxury next to crying need; immense accumulations of capital and beggarly poverty concealed in the slums of Rome; and, necessarily following, there was corruption in government ; sensuality rather than morality setting the tone of public opinion; and the masses, carried away by need and passion, ready at any time for rebellion, murder and plunder" (p. 25). 

The Kind of Hope that Jesus Offered

While such imperial disintegration was occuring, the hope for humanity dawned in Bethlehem through the person of the Son of God who took a human form. Dr. Kuyper explained the nature of this hope so as to distinguish it from the misapprehension of the socialists and the revolutionaries. Jesus was neither a "social reformer" nor a preacher of revolution. "Savior of the world was his higher and much richer title" (p. 26). 

The hope that Jesus offered to humanity was important both for the future and the present life, though the primary emphasis was always on the importance of eternal life (p.26). In relation to combating error and sin, Jesus opposed them by truth and by giving up His life. Dr. Kuyper explained this kind of social response: 

"And if you ask then what Jesus did to bring rescue in the social need of those days, here is the answer. Since he knew that such defiant abuses arose from the evil roots of error and sin, he placed the truth over against this error, and He broke the power of sin by shedding His blood for this sin and pouring out His Holy Spirit unto His own" (p. 26).

Dr. Kuyper further explained the social response of our Savior in terms of "moral motivation" and his "personal life." Jesus had a word for both the rich and the poor. He did not hate the wealthy. What he hated was the corrupt means in obtaining wealth. 

"In Jesus' heart there dwelt no hatred against the rich, but rather a deep sympathy for their pitiable state....Only when possession of money leads to usury and harshness is Jesus angry..." (p 27). 

What is Usury?

I just want to expand this idea about corrupt means to attain wealth. Kuyper specifically mentioned "usury," and He asserts that Jesus is angry with such financial practice. Usury is commonly defined as charging excessive interest to a loaned money. Granted that Kuyper's assertion is correct, then Jesus would be very angry with the existing monetary system since it is far worst than usury. I think it is Edward Griffin who coined a new definition of usury. To him, the existing fiat money is actually made out of thin air, and then it is loaned as debt to earn interest. If charging an excessive interest to an actual and existing loaned money is usury, how will you describe the interest asked from a money made out of nothing?

Following the information Abraham Kuyper shared in the first part of his book about the influence of the intellectuals and the wealthy using the government "to build systems which licensed injustice" (p. 20), I cannot avoid to think that the existing monetary system is one of those systems. I first heard this idea of "licensed injustice" from Frederic Bastiat, a classical liberal political economist, but he used a different term, "legal plunder" and applied it in not to the financial but to the legal system. These systems that Kuyper, Griffin, and Bastiat described during their time are still prevailing up to our time. And we wonder now why the global economy is like this?

Now if Jesus is angry with such a usurious and "licensed injustice," how come the contemporary church is not? Does it mean that the church lost its connection from her head? Or does it mean that the church believes that a neutral ground exists in this matter? What should take place before the church will realize that the myth of neutrality never exists?

An Assessment of Jesus' Contribution

Dr. Kuyper mentioned other details that require longer attention. I agree with most of his statements except for at least three that I think need further clarification. Subjects, which I have reservation are related to capital accumulation, the understanding that Jesus is on the side of the poor, and about the financial life of the apostles. What does Kuyper mean by "to cease his accumulating of capital...?" Are all kinds of capital accumulation prohibited by Jesus? Is Kuyper biblically correct? How about economically? If all types of capital accumulation is wrong, how can we reconcile this with biblical material teaching about wealth as outcome of God's blessing? Surely capital accumulation is a legitimate way to attain such wealth. Weren't there specific historical factors that we need to take into consideration? How about the status of those poor? Doesn't the Bible qualify those who are "poor in spirit"? Were the poor during Jesus' time the same with modern day poor? How about the financial situation of the apostles? Are they temporal or permanent? Are they normative or descriptive? Do modern day ministers have to follow their financial lifestyle?

Dr. Kuyper mentioned another feature of Jesus' response that though brief, is worthy of attention. This is related to his explanation of fighting error and sin with truth and the life of the Lord. As already mentioned, the nature of Jesus' response was classified as a kind of "moral motivation" both through his teaching and his personal life. Connected to this are his qualities of "devotedness, self-denial," and "divine pity" (p. 29). As a whole, this is Dr. Kuyper's assessment of Jesus contribution:

"Such a presence, such a preaching, such a death, would already have exercised an influence for good in social relations. The overthrow of the idol of Mammon and the transplanting of the purpose of existence from earth to heaven must even by itself bring about a complete revolution in the self-consciousness of the peoples" (pp. 29-30). 

The Role of the Church

The response of the Lord Jesus Christ to the social problems was not confined in his teaching and personal life. It is also done through the ministry of the church. Dr. Kuyper identified at least three: ministry of the Word, organized ministry of charity, and instituting the equality of brotherhood. He explains: 

"But Jesus did not stop with this. Jesus also organized. Did He not cause His church to go out among the nations; a church which was destined to triply influence the life of society? First, through the ministry of the Word, insofar as the Word constantly fought against greed for money, comforted the poor and oppressed, and in exchange for the suffering of the present time pointed to an endless glory. Then, second, through an organized ministry of charity, which in the name of the Lord, as being the single owner of all goods, demanded community of goods to this extent, that in the circle of belivers no man or woman was to be permitted to suffer want or to be without the necessary apparel. And, third, by instituting the equality of brotherhood over against difference in rank and station, through abolishing all artificial demarcations between men, and by joining rich and poor in one holy food at the Lord's Supper, in symbol of the unity which bound them together not only as "children of men," but, more importantly, as those who have collapsed under the same guilt and have been saved by the same sacrifice in Christ" (p.30).

As a result of the presence and ministry of the church, society experienced great trasnformation compared to its previous condition. For Dr. Kuyper, this is an established fact: 

"And indeed it is a fact that, as a direct consequence of the appearance of the Christ and of the extension of His church among the nations, society becomes markedly different from what it was in the pagan dispensation. The Roman society of that time was strikingly like what Jesus once called a "whited sepulchre which on the outside is beautiful, but inside full of dead bones," and that whited sepulchre crashed into ruins. And without wishing to say that the new social order which arose as though spontaneously from these ruins corresponded in any sense at all to the ideal cherished by Jesus, we may nevertheless gratefully acknowledge that more tolerable social conditions were born. Earthly welfare no longer weighed heaviest in public estimation; eternal well-being also had weight. Slavery was broken at its root, and underwent a moral criticism which demolished it as an institution. Men began to be concerned about the care of the poor and of orphans. The accumulation of too much capital was checked by the opposition to usury. Higher and lower classes approached each other on a footing of freer association. And while the contrast of surplus and scarcity was not erased, the antithesis between overweening luxury and pinching poverty was not so sharp" (pp.30-31). 

The Failure of the Church

Unfortunately, the church lost her way since the time that she gained influence and affluence through the conversion of Constantine the Great. Dr. Kuyper reminisced such lost opportunity:

"Man had not yet arrived at an ideal state, but at least he was started on a better path; and had not the Church gone astray from her simplicity and her heavenly ideal, the influence of the Christian religion on the state and on social relationships soon would have become dominant" (p.31).

Dr. Kuyper narrated further how the witness of the church started to deteriorate: 

"But, first of all, the Christianization of Europe went too quickly, and the folk-groups which had to be assimilated were altogether too massive. And the conversion of Constantine was for the Church the signal to wed itself with the power of the world, thereby cutting the nerve of her strength, and from then on there was in consequence an infiltration again of the world into the church. Instead of disciples who went out without purse or food, richly endowed princes of the church, housed in magnificent palaces ; and as the heirs of the Galilean fisherman at the head of the Church, a series of popes displayed a royal pomp, and in a Julius II or a Leo X seemed more bent on paganizing Christianity than on Christianizing the life of the world. So the salt lost its savour; and social corruption regained its ancient strength; a corruption which was checked, but not conquered, in the lands of the Reformation ; and in that portion of Europe remaining Catholic, speedily spread in such fashion that finally royal absolutism and aristocratic pride evoked the unbearable social tension which issued in the French Revolution, revolution, therefore, which broke out on Catholic territory"(pp. 31- 32).

Dr. Kuyper discussed in the next part of his book the lessons we can learn from French Revolution. 

Source: Kuyper, A. (1950). Christianity and Class Struggle. Grand Rapids, Michigan: Piet Hein Publishers.

The Spirit's Power for Living

My initial impression in reading the 8th chapter of "By This Standard: The Authority of God's Law Today" is as if I am taking a pneumatology class. The only difference is the wealth of biblical references and is particularly focused on Christian behavior. 

Chapter 8 is the third and last part of Dr. Greg Bahnsen's trinitarian approach in proving the continuing validity of God's law. In this chapter he provided the summary of the previous two chapters. After providing the summary, Dr. Bahnsen shifts to the role of the Holy Spirit by explaining the common work of the Triune God, the meaning of life by the Spirit, sanctification, the law of God, the prevailing attitude towards the law of God, and the real answer to legalism. 

Summary of the Last Two Chapters

"We have seen previously that God's holy character, of which the law is the transcript, is unchanging and beyond challenge; accordingly God's holy law cannot be altered today or brought. into criticism by men's traditions. We have also observed that Christ's perfect obedience, which is the model for the Christian's behavior, was rendered to every detail and facet of God's commandments; accordingly, every believer who makes it his aim to imitate the Savior must be submissive to the law of God as honored by Christ. The character of God the Father and the life of God the Son both point to the law of God as morally binding for Christians today" (p. 62).

The Trinity Work as One (pp. 62-63)

• The work of God the Spirit cannot be viewed as in any way detracting from our obedience to God's law; otherwise the unity of the Triune Godhead would be dissolved and we would have three gods (with separate wills and intentions, diverse attitudes and standards) rather than one. 

• The truth is, as presented by Scripture, that the Holy Spirit is the Spirit "of God" (1 Cor. 2: 12) and is given by the Father (John 14:16; 15:26; Acts 2:33). 

• He is likewise designated the Spirit "of the son" (Gal. 4:6; cf. Phil. 1:19; Rom. 8:9) and is sent by Christ (John 15:26; 16:7; 20:22; Acts 2:33). 

• The Holy Spirit does not work contrary to the plans and purposes of the Father and Son but rather completes them or brings them to realization. The harmony of His workings with the Father and Son is illustrated in John 16:15, where we read that everything possessed by the Father is shared with the Son, and in turn whatever is possessed by the Son is disclosed by the Spirit. 

• The Father, Son, and Holy Spirit work as one. They are not in tension with each other. Consequently, we should not expect that the work of the Holy Spirit in our lives would run counter to the character of the Father and the example of the Son. We should not expect that this Spirit, who inspired the writing of God's holy law, would work contrary to that law by undermining its validity, replacing its function, or leading us away from obedience to it. 

Life By The Spirit (pp. 63-64)

Dr Bahnsen summarized Biblical ethics as living a "Spirit-filled," or "Spirit-led" life or simply "living by the Spirit." And then he enumerated the qualities of this kind of life:

• The Holy Spirit gives new life to us (John 3:3-8), renews us (Titus 3:5-6), and enables us to make profession of faith in Christ (1 Cor. 12:3); pp. 63-64

• Without the work of the Spirit, a person cannot be a Christian at all (Rom. 8:9; Gal. 3:2). 

• The Holy Spirit illumines the believer (Eph. 1:17), leads him (Rom. 8:14), and writes God's word upon his heart (2 Cor. 3:3); 

• By the Spirit we can understand the things freely given to us by God (1 Cor. 2:12-16). 

• The Spirit seals the believer (Eph. 1:13; 4:30), indwells him with inner refreshment as an ever-flowing river of living water Uohn 14:17; Rom. 8:9; 1 Cor. 3:16; John 7:38-39), and constitutes the down payment from God on our eternal inheritance (Eph. 1:14). 

• The "Spiritual" man - the believer as subject to such influences of God's Spirit - will show the dramatic effects or results of the Spirit's ministry in his life. By the Spirit he will put to death the sinful deeds of his body (Rom. 8:13), for the Spirit produces holiness in the lives of God's people (2 Thess. 2:13; 1 Peter 1:2). 

• Being filled with the Spirit (Eph. 5:18), the believer's life will manifest worship, joyful praise, thanksgiving, and submission to others (vv. 19-21). 

• Christians are to walk by the Spirit (Gal. 5:16), thereby evidencing the harvest of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (vv. 22-24). 

Sanctification (pp. 64-65)

The other biblical term to describe the Christian life is sanctification. 

• The believer in Christ is not only saved from his moral guilt before God, but he is also saved from the moral pollution in which he formerly lived. Christianity is not merely a matter of believing certain things and anticipating eternal comfort; it does not start and end with forgiveness for our sins because we have come to Christ as Savior. Christianity likewise requires living continually under the Lordship of Christ, eliminating indwelling sin, and walking righteously before God. 

• The Christian is one who has been freed not only from the curse of sin but from the bondage of sin as well. Christian experience extends beyond the moment of belief and pardon into the daily exercise of pursuing sanctification without which no one will see God (Heb. 12:14). 

• It entails life in the Holy Spirit, which can only mean progressive holiness in one's behavior. We are saved by grace through faith (Eph. 2:8-9)-unto a life of obedience: "we are His workmanship created in Christ Jesus unto good works" (v. 10). 

• If living by the Spirit indicates that salvation must bring sanctification, then it means that salvation produces a life of glad obedience to God's law.

Leading of the Holy Spirit and the Law of God (pp. 64-66)

• Salvation frees one from sin's bondage so that he can walk lawfully (James 1:25; Gal. 5:13-14), which is to say lovingly (cf. 1 John 5:1-3), for the leading evidence of the Spirit's work in one's life is love (Gal. 5:22). 

• Those who have been saved by faith must be diligent to exercise the good works of love (Titus 3:5-8; James 2:26; Gal. 5:6), and the standard of good behavior and loving conduct is found in God's revealed law (Ps. 119:68; Rom. 7:12,16; 1 Tim. 1:8; John 14:15; 2 John 6). p. 65

• The Holy Spirit works in the believer to bring about conformity to the inspired law of God as the pattern of holiness. The "requirement of the law" is "fulfilled in us who do not walk according to the flesh, but according to the Spirit" (Rom. 8:4). 

• When God puts His Spirit within a person it causes that person to walk in the Lord's statutes and keep His ordinances (Ezk. 11:19-20). 

• Therefore, since salvation requires sanctification, and since sanctification calls for obedience to the commandments of God, the New Testament teaches us that Christ "became the author of eternal salvation unto all those who obey Him" (Heb. 5:9). This does not contradict salvation by grace; it is its inevitable outworking.

Undermining God's Law (pp. 66-67)

• Sadly, the church today often tones down the demands of God's law out of a misconceived desire to exalt God's grace and avoid any legalism wherein salvation is grounded in one's own law-works. 

• Rather than finding the proper place for God's law within the plan of salvation and pursuing its function within the kingdom of Christ, the church frequently promotes an "easy believism" which does not proclaim the need for heart-felt repentance, clearly manifest the sinner's utter guilt and need of the Savior, or follow up conversion with exhortation and discipline in righteous living. 

• Without the law of God which displays the unchanging will of God for man's attitudes and actions in all areas of life, there is a corresponding de-emphasis on concrete sin for which men must repent, genuine guilt which drives men to Christ, and specific guidelines for righteous behavior in the believer. 

• Taking Paul out of context, some churches and teachers would make their message "we are not under law but grace." They would present evangelism and Christian nurture as though mutually exclusive of concern for God's righteous standards as found in his commandments. They would focus on the extraordinary work of the Spirit in a supposed second blessing and the charismatic gifts. 

• As a result, the whole of the Biblical message and Christian life would be cast into a distorted, truncated, or modified form in the interests of a religion of pure grace. 

• However, God's word warns us against turning" the grace of God into an occasion or cause of licentious living (Jude 4); it insists that faith does not nullify God's law (Romans 3:31). One has to be deceived, Paul says, to think that the unrighteous could possibly inherit the kingdom of God (1 Cor. 6:9-10). Those who demote even the slightest requirement of God's law will themselves be demoted in the Lord's kingdom (Matt. 5:19).

The Answer to Legalism (pp. 67-69)

• The answer to legalism is not easy believism, evangelism without the need for repentance, the pursuit of a mystical second blessing in the Spirit, or a Christian life devoid of righteous instruction and guidance. 

• Legalism is countered by the Biblical understanding of true "life in the Spirit." In such living, God's Spirit is the gracious author of new life, who convicts us of our sin and misery over against the violated law of God, who unites us to Christ in salvation that we might share His holy life, who enables us to understand the guidance given by God's word, and who makes us to grow by God's grace into people who better obey the Lord's commands. 

• The precise reason that Paul asserts that we are under grace and therefore not under the condemnation or curse of the law is to explain how it is that sin does not have dominion over us-to explain, that is, why we have become slaves to obedience and now have lives characterized by conformity to God's law (Rom. 6:13-18). 

• It is God's grace that makes us Spiritual men who honor the commandments of our Lord.

• The answer to legalism is not to portray the law of God as contrary to His promise (Gal. 3:21) but to realize that, just as the Christian life began by the Spirit, this life must be nurtured and perfected in the power of the Spirit as well (Gal. 3:3). 

• The dynamic for righteous living is found, not in the believer's own strength, but in the enabling might of the Spirit of God. We are naturally the slaves of sin who live under its power (Rom. 6:16-20; 7:23); indeed, Paul declares that we are dead in sin (Eph. 2:1). However, if we are united to Christ in virtue of His death and resurrection we have become dead to sin (Rom. 6:3-4) and thus no longer live in it (v. 2). Just as Christ was raised to newness of life by the Spirit (1 Tim. 3:16; 1 Pet. 3:18; Rom. 1:4; 6:4,9), so also we who have His resurrected power indwelling us by the life-giving Spirit (Eph. 1:19-20; Phil. 3:10; Rom. 8:11) have the power to live new lives which are freed from sin (Rom. 6:4-11). The result of the Spirit freeing us from sin is sanctification (v. 22). 

• The gracious power of the new and righteous life of the Christian is the resurrection power of the Holy Spirit. Here is the antidote to legalism. We must observe in this regard that the Holy Spirit does not replace the law of God in the Christian's life, nor does He oppose the law of God in our behavior. The gracious Spirit who empowers our sanctification does not speak for Himself, giving a new pattern for Christian behavior (John 16:13). Rather He witnesses to the word of the Son (John 14:23-26; 15:26; 16:14). The Spirit is not an independent source of direction or guidance in the Christian life, for His ministry is carried out in conjunction with the already given word of God (cf. 1 Cor. 2:12-16).

• In terms of our sanctification this means that the Spirit enables us to understand and obey the objective standard of God's revealed law. It does not mean that Christians who are indwelt by the Spirit become a law unto themselves, spinning out from within themselves the standards by which they live. What the Spirit does is to supply what was lacking in the law itself- the power to enforce compliance. "What the law could not do, weak as it was through the flesh God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh in order that the requirement of the law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit" (Rom. 8:3-4).

Conclusion

"God's law is still the blueprint for sanctified behavior. This is completely unaffected by the Spirit's ethical ministry in the believer. The Holy Spirit does not oppose that law in the slightest degree but, instead, empowers obedience to it. "I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances" (Ezk. 36:27). Whereas the letter of the law brought death to man because he was unable of himself to comply with it, the Spirit of God enlivens men so that they can conform to God's standards (2 Cor. 3:6). Therefore the sure test of whether someone has the Spirit abiding in him or not is found in asking if he keeps the commandments of God (1 John 3:24). A Biblical view of the work of the Holy Spirit reinforces the validity of God's law for the Christian, showing how the law (as pattern) and the Spirit (as power) are both indispensable to sanctification" (p. 70). 

Source: Bahnsen, G. L. (1985). By This Standard: The Authority of God's Law Today. Tyler, Texas: Institute for Christian Economics.