The Dog That Didn't Bark - Cranmer, Bucer, Vermigli, and Baptismal Regeneration

For those unfamiliar with Sherlock Holmes mysteries the phrase 'the dog that didn't bark' comes from one of Holmes’ cases. In the story there's been a murder and apparently the killer was able to commit that crime without the nearby guard dog barking and raising an alarm. For Holmes this was the crucial clue that led to the identity of the murderer. The reason the dog didn't bark was that the canine was familiar enough with the killer as to not be alarmed. This clue pointed to the owner of the dog as the killer and thus another case was solved!

In the following excerpts Rev. Arthur Roberts points out the key clue that directs us to the position held by the Church of England on baptismal regeneration, 1549-1552. But as J.I.Packer writes, 

because of the caution with which the Prayer Book and Articles were phrased back in the sixteenth century--so as not to give offense to people who believed in baptismal regeneration--an ambiguity is there.

The book containing the clue is: 

A Review of The Book of Common Prayer, Drawn Up At the Request of Archbishop Cranmer by Martin Bucer, Reg. Professor of Divinity at Cambridge

Briefly Analyzed and Abridged 

Arthur Roberts, M.A.  

Rector of Woodrising, Norfolk

1853

The prayer book under review was the 1549 version. Martin Bucer's and Peter Vermigli's (nonextant) separate documents of criticisms and suggestions greatly helped in Cranmer's revision which led to the more Reformed 1552 BCP.

First some background laid out in the first part of the introduction, Roberts writes:

[W]hen Cranmer contemplated an improved edition of the Liturgy, he was anxious to consult the judgments of two learned foreigners, Martin Bucer and Peter Martyr. These pious and highly gifted men had been drawn over to our shores by Cranmer's importunities, and promoted through his means, to the two chairs of divinity in our two Universities – Martyr to that of Oxford, and Bucer to that of Cambridge. A high proof, undoubtedly it was, of the confidence which he reposed in their theological ability when he submitted a work of such national importance, and which he and his colleagues had so carefully compiled, to their revisal and correction; but it was more — it was a proof of his own modesty and self-distrust, and of the unfeigned anxiety he felt to retain nothing in his Liturgy but what was thoroughly scriptural and sound...

First, that it may be said to exhibit Peter Martyr's views and sentiments as well as those of Bucer; for, as Strype observes, — “Martyr agreed clearly in judgment with Bucer about the book, as he wrote to him..."

Roberts lays a bit of groundwork to enable the reader to see the clue that speaks so loudly from its silence:

II . The reader will observe that the emendations proposed by Martin Bucer in the First Prayer - book of King Edward VI. were neither few nor unimportant, but involved, on the other hand, some fundamental points of doctrine.

His concluding introductory remarks give us the clue that I am characterizing as the 'dog that didn't bark'.

III. It cannot but be regarded as a singular circumstance that not a word is said in these strictures upon that language of our Church in her Baptismal Service, which has occasioned so much controversy — especially as both Bucer and Martyr, during the time of their Professorships, delivered their minds so strongly as to the separableness of the outward sign and inward grace in infant, as well as adult, baptism; which (strong Calvinists as they both were) was of course to be expected. This circumstance, therefore, can only be accounted for by their considering our service to express nothing more than the language of charity and hope. It will be observed that, in dealing with the Confirmation Service, Bucer imagines the case of the catechumens being unregenerate, which sufficiently indicates his view of the subject. Doubtless had he so understood our formularie as divines of what are called, though not very correctly, the High - Church school, he would have taken great exception to them. As it is the men who think with him on the baptismal question may acquiesce as he in our baptismal forms though it were well, perhaps, if they were less capable of misapprehension.

Does this settle the matter among Anglicans? No way, after all we're talking Anglicans here. But in my mind this bit of actual history adds some weight to the Reformed Anglican position on baptism. 

Also see:

Anglican Baptismal Regeneration: Yes or No?

As many of you as have been baptized...

From John Calvin's commentary on Galatians 3:27. 

"The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

"But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth -- which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

"But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they "put on Christ;" just as, in the Epistle to the Romans, he says,

"that we have been planted together into his death, so as to be also partakers of his resurrection."(Romans 6:5.)

"In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!"

Partaking of Christ's flesh and blood; Augustine instructs - how to understand - Part 3

Lying at the heart of the differences of interpretation (addressed here, here, and here) regarding the doctrine of the Lord's Supper, is the question of how one is to understand what the Scripture speaks concerning it.  How is the Church to read and understand difficult passages of the Bible in order to come to godly teaching?  The church fathers made their appeal to right doctrine from the teaching of Scripture.  This question must be answered, not only for Protestants, but Rome as well, since the "infallible" teaching of the Roman Church claims to true doctrine consistent with Scripture.

To help answer that question I thought I'd not call on any Reformed voices, of which there are many able and reliable.  Rather let me quote the eminent theologian Augustine, from Thomas Cranmer's Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Christ (1550).  Cranmer writes:

And yet most plainly of all other, St. Augustine doth declare this matter in his book De Doctrina Christiana in which book he instructeth Christian people how they should understand those places of Scripture, which seem hard and obscure.

"Seldom," saith he, "is any difficulty in proper words, but either the circumstances of the place, or the conferring of divers translations, or else the original tongue wherein it was written, will make the sense plain.  But in words that be altered from their proper signification, there is great diligence and heed to be taken  And specially we must beware, that we take not literally any thing that is spoken figuratively.  For contrariwise, we must not take for a figure, any thing that is spoken properly.  Therefore must be declared," saith Augustine, "the manner how to discern a proper speech from a figurative; wherein, " saith he, "must be observed this rule, that if the thing which is spoken be to the furtherance of charity, then it is a proper speech, and no figure.  So that if it be a commandment that forbiddeth any evil or wicked act, or commandeth any good or beneficial thing, then it is no figure.  But if it command any ill or wicked thing, or forbid anything that is good and beneficial, then it is a figurative speech.

So how does Augustine unpack what he is instructing?  He happens to focus on one of the most difficult passages for men to hear, that of Christ's words regarding the eating of His flesh and drinking of His blood as found in John chapter 6.  It was because of these words spoken by Jesus that many stopped following him.  And even His chosen disciples were troubled.  Continuing with Augustine in the passage from Cranmer:

"Now the saying of Christ, 'Except you eat the flesh of the Son of man and drink his blood, you shall have no life in you', seemeth to command an heinous and a wicked thing; therefore it is a figure, commanding us to be partakers of Christ's passion, keeping in our minds to our great comfort and profit, that his flesh was wounded for us."

 Thus in another part of his book Cranmer sums up St. Augustine's teaching on the sacraments:

And therefore St. Ausgustine saith, Contra Maximinum, that "in the sacraments we must not consider what they be, but what they signify.  For they be signs of things, being one thing, and signifying another."

By this neither Augustine nor Cranmer were denying that Christians do partake of Christ's body and blood.  The confession of the Church of England's, The Thirty-Nine Articles, summarizes the Reformed understanding.  The relevant sections are shown below:

XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

XXVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. 

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. 

The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.

Again, the purpose of these last several posts is not to offer some definitive case against Rome's teaching of transubstantiation.  Rather, it is to provide evidence that the early church writers, in conjunction with Scripture, taught not the Roman doctrine.  And a case, therefore, can be made that the Reformers' teachings on this doctrine were consistent with those church patriarchs as well as Scripture.

Update 10-16-2013:
A question has been raised as to the authenticity of the early church fathers' quotes in this and the previous two posts.  So, I am adding this Link to Authorities in Appendix which is A Collection of Authorities cited by Cranmer and others in the Controversy on the Lord's Supper '.  In addition here is a footnote from the first page of that Appendix:

1 [Cranmer and his adversaries in the Eucharistic controversy seldom printed more than a version of the authorities which they cited : and mutual charges of mistranslation were the result. To enable the reader to form his own judgment on these charges, without referring to the voluminous works of the Fathers, a large number of the original passages have here been extracted. They have been arranged in chronological order, partly for convenience of reference, and partly for the purpose of presenting a series of citations on the Lord's Supper, from the time of Ignatius, A. I). 101, to that of the Lateran Council, A.D. 1215, when the doctrine of transubstantiation was finally established. The inquiry, it will be remembered, may be pursued further, by referring also to those authorities, which, being quoted by the contending parties in the original language, it has been thought unnecessary to repeat here.]

Cranmer's and his Roman Catholic adversary in this dispute wrote their works in Latin.  Thus the citations are in Latin.  I take the editors meaning to be that any disagreement over translation had to do with the citations of those who wrote in Greek or, in addition, subsequent English translations.

Word & Sacrament - Gospel Sanctification

My concern is for the many out there (including myself), the often confused and wondering, asking...

how do we live this Christian life?  If you haven't struggled with this, then you're not paying attention to your own conscience and how you fall short of true holiness every single day...

Continuing with sanctification.... I asked a number of questions in this article that could be summed up simply as, "How does the Holy Spirit sanctify the redeemed in the course of their earthly sojourn?"  Depending on one's school of theological presuppositions, that can be answered in different ways.  For the Deeper Life folks sanctification occurs through experiencing the inward Christ, i.e. a mystical encounter.  Others may hold to the idea of sanctifying merit through good works aided by the power and grace of the Holy Spirit. Both these and other like approaches, unfortunately, turn one's eyes inward and away from Christ crucified as offered in the gospel.

What is so striking to me is that when sanctification is discussed it is almost always in the context of the believer's individual walk with the Lord, alone... out there in the world, by himself. Though that's a part of the picture, it is incomplete, for ... Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish (Eph.5:25-27).  When Christians gather for worship on the Lord's day, it is then and there that God meets them, ministers to them, nourishes and cleanses them unto sanctification by his Word and Sacrament.  That intersection of heaven and earth the bruised reeds whom he has chosen can take to the bank!

In the Old Testament there were daily sacrifices of a lamb, morning and evening, for cleansing and purging the sins of the covenant people of Israel.  And on the Sabbath day those sacrifices were doubled!  Those doubled sacrifices pointed forward to the fulfillment and efficacy of Jesus' cleansing blood for the sanctification of the people of God as offered in Word and Sacrament each Lord's day.  No striving.  No need to produce sinless works.  No mystical experiences to acquire.

On that day, the preached Word - law and gospel - again, rightly diagnoses our infirmity, i.e. the sin and stain that still touches every thought, word, and deed... yes even our very soul - and proclaims the blood of the Lamb which speaks of Jesus taking away our sins and in exchange imputing to us his righteousness. Hearing with faith and repentance we come to that fount for the purging of sin, shame and guilt as the Spirit applies Christ's merit of obedience and the power of his blood to our consciences. In the Lord's Supper believers are freely offered the bread and wine, Jesus' body and blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood (1662 BCP).  God proclaims and communicates this authoritatively and efficaciously by his Spirit through the means of his Word and Sacrament. And this double sanctifying grace of the gospel is received (upon hearing, eating and drinking) through simple faith with thanksgiving in Christ alone.

Going forth, then, into the week with various vocations, having been cleansed and strengthened in faith, we are assured that our Advocate and Mediator, Jesus, continues to plead in heaven his sanctifying blood on our behalf. Then, as guilty stains of the flesh and dust of the world again begin to cling to us, Let us [again and again] therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need... with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water (Heb. 4:16; 10:22).

More from John Owen's Discourse Concerning the Holy Spirit -

This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realizing of the gospel in our souls...

The “law,” indeed, for certain ends, “was given by Moses,” but all “grace and truth came by Jesus Christ.” There neither is, nor ever was, in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the Spirit, according to the truth and promise of the gospel.

(1.) He requires nothing of us (which we had all the reason in the world to expect that he would) to make atonement or satisfaction for our sins...

(2.) He requireth nothing of us in a way of righteousness for our justification for the future. That this also he would have done we might have justly expected; for a righteousness we must have, or we cannot be accepted with him... Neither is there any mention in the whole gospel of God’s requiring a righteousness in us upon the account whereof we should be justified before him, or in his sight; for the justification by works mentioned in James consists in the evidencing and declaration of our faith by them. 

(3.) God requireth not anything of us whereby we should purchase or merit for ourselves life and salvation: for “by grace are we saved through faith; not of works, lest any man should boast,” Ephesians 2:8,9...

God, therefore, requires nothing at our hands under this notion or consideration, nor is it possible that in our condition any such thing should be required of us; for whatever we can do is due beforehand on other accounts, and so can have no prospect to merit what is to come. Who can merit by doing his duty? Our Savior doth so plainly prove the contrary as none can farther doubt of it than of his truth and authority, Luke 17:10...

Moreover, where sanctification is enjoined us as our duty, it is prescribed under this notion of cleansing ourselves from sin: “Wash you, make you clean,” Isaiah 1:16. “O Jerusalem, wash thine heart from wickedness, that thou mayest be saved,” Jeremiah 4:14. “Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God”...

Nothing do they more earnestly labor after in their prayers and supplications than a cleansing from it by the blood of Christ, nor are any promises more precious unto them than those which express their purification and purging from it; for these are they which, next unto their interest in the atonement made by the sacrifice of Christ, give them boldness in their approaches unto God. So our apostle fully expresseth it, Hebrews 10:19-22: “Having therefore boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water...”

The foundation of all our confidence in our access unto God, the right and title we have to approach unto him, is laid in the blood of Christ, the sacrifice he offered, the atonement he made, and the remission of sins which he obtained thereby: which effect of it he declares, verse 19, “Having boldness by the blood of Jesus.” The way of our access is by pleading an interest in his death and suffering, whereby an admission and acceptance is consecrated for us: Verse 20, “By a new and living way, which he hath consecrated.” And our encouragement to make use of this foundation and to engage in this way is taken from his discharge of the office of a high priest in our behalf: ‘“Having an high priest over the house of God, let us draw near...”

But besides all this, when we come to an actual address unto God, that we may make use of the boldness given us in the full assurance of faith, it is moreover required that “our hearts be sprinkled, and our bodies washed;” — that is, that our whole persons be purified from the defilement of sin by the sanctification of the Spirit... 

So is it in the gospel, where the blood of Christ is said to “purge” our sins with respect to guilt, and to “wash” our souls with respect to filth.

John Owen on Sin, Law, and Gospel - II

Continuing from the last post on Owen's A Treatise of the Dominion of Sin and Grace - which ended with his question, "But how doth this [the gospel] give relief'" - to the believer - regarding the dethroning of sin and delivering him from its dominion to a life empowered unto godliness under the rule of grace?  What follows is a message that needs a hearing and indeed a following in the local church.   It is encouraging and strengthening, reinforcing the proclamation of the Gospel of the grace in Christ Jesus administered in both Word and Sacrament.  In that glorious gospel we receive through faith not only our justification, but also the transforming power of Christ crucified and risen through the Holy Spirit's ongoing work of sanctification in us unto salvation.


Owen:
     "But how doth this [the gospel] give relief?  Why, it is the ordinance, the instrument of God, which he [the believer] will use unto this end - namely, the communication of such supplies of grace and spiritual strength as shall eternally defeat the dominion of sin."
     This is the one principle difference between the law and the gospel, and was ever so esteemed in the church of God, until all communication of efficacious grace began to be called in question:

Owen here is referring to the corruption of the means of grace in both the preaching of the Word and the right administration of the Sacraments in the medieval and then current Roman church.  The two Words of Scripture, law and gospel, had receded from the scene and were no longer employed by the Church in order to bring souls to Christ and build up and strengthen them in faith and godliness.  Owen goes on to explain the purposes and limitations of the law regarding sin and the centrality of the gospel administered in breaking the dominion of sin and as the power of God unto salvation for the work of sanctification in the believer.

Owen:
     The law guides, directs, commands, all things that are against the interest and rule of sin.  It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion.  But if you shall say unto it, "What then shall we do? this tyrant, this enemy, is too hard for us.  What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?"  Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner:  "The strength of sin is the law."  But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers.  By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion....
     Hereon then depends, in the first place, the assurance of the apostles's assertion, that "sin shall not have dominion over us," because we are "under grace."  We are in such a state as wherein we have supplies in readiness to defeat all the attempts of sin for rule and dominion in us.
     But some may say hereon, they greatly fear they are not in this state...
     In answer hereunto the things ensuing are proposed: -

1. Remember what hath been declared concerning the dominion of sin.  If it be not known what it is and wherein it doth consist...  A clear distinction between the rebellion of sin and the dominion of sin is a great advantage unto spiritual peace.
2. Consider the end for which aids of grace are granted and communicated by the gospel.  Now, this is not that sin may at once be utterly destroyed and consumed in us, that it should have no being, motion, or power in us any more.  This work is reserved for glory, in the full redemption of body and soul, which we here do by groan after.  But it is given unto us for this end, that sin may be so crucified and mortified in us, - that is, so gradually weakened and destroyed, - as that it shall not ruin spiritual life in us... although our conflict with sin doth continue, although we are perplexed by it, yet we are under grace, and sin shall have no more dominion over us.  This is enough for us, that sin shall be gradually destroyed, and we shall have sufficiency of grace on all occasions to prevent its ruling prevalency.
3. Live in the faith of this sacred truth, and ever keep alive in your souls expectation of supplies of grace suitable thereunto.  It is of the nature of true and saving faith, inseparable from it, to believe that the gospel is the way of God's administration of grace for the ruin of sin.  He that believes it not believes not the gospel itself, which is "the power of God unto salvation," Rom.1:16... This is the fundamental principle of the gospel state, that we live in expectation of continual communications of life, grace, and strength, from Jesus Christ, who is "our life," and from whose "fulness we receive, and grace for grace."... This faith, hope, and expectation, we are called unto by the gospel; and when they are not cherished, when they are not kept up unto a due exercise, all things will go backward in our spiritual condition.
4. ... Does [sin] take advantage from our darkness and confusion, under troubles, distresses, or temptations?  On these and the like occasions it is required that we make especial fervent application unto the Lord Christ for such supplies of grace as may be sufficient and efficacious to control the power of sin in them all.  This, under the consideration of his office and authority unto this end, his grace and readiness form special inducements, we are directed unto, Heb. 4:14-16.
5. ... we may be sure we shall not fail of divine assistance, according to the established rule of the administration of gospel of grace.

     ... the truth stands firm, that "sin shall not have dominion over us, for we are not under the law, but under grace;"... the law gives no liberty of any kind, it gendereth unto bondage, and so cannot free us from any dominion, - not that of sin, for this must be by liberty.  But this we have also by the gospel.  There is a twofold liberty: - 1. Of state and condition; 2. Of internal operation; and we have both by the gospel... 

     The first consists in our deliverance from the law and its curse, with all things which claim a right against us by virtue thereof; Satan, death, and hell... This liberty Christ proclaims in the gospel unto all that do believe, Isa.61:1.  Hereon they who hear and receive the joyful sound are discharged from all debts, bonds, accounts, rights, and titles, and are brought into a state of perfect freedom.  In this state sin can lay no claim to dominion over any one soul.  They are gone over into the kingdom of Christ, and out from the power of sin, Satan, and darkness.  Herein, indeed, lies the foundation of our assured freedom from the rule of sin.  It cannot make an incursion on the kingdom of Christ, so as to carry away any of its subjects into a state of sin and darkness again...

     2.  ... Again, there is an internal liberty, which is the freedom of the mind from the powerful inward chains of sin... Hereby is the power of sin in the soul destroyed.  And this also is given us in the gospel.  There is power administered in it to live unto God, and to walk in all his commandments; and this also gives evidence unto the truth of the apostle's assertion.

     Thirdly, The law doth not supply us with effectual motives and encouragements to endeavour the ruin of the dominion of sin in a way of duty; which must be done...  It works only by fear and dread, with threatenings and terrors... "Do this, and live," yet withal it discovers such an impossibility in our nature to comply with its commands...  Now, these things enervate, weaken, and discourage, the soul in its conflict against sin; they give it no life, activity, cheerfulness, or courage, in what is undertaken.

   ... But the law makes nothing perfect, nor are the motives it gives for the ruin of the interest of sin in us able to bear us out and carry us through that undertaking.    Fourthly; Christ is not in the law; he is not proposed in it, not communicated by it, - we are not made partakers of him thereby.  This is the work of grace, of the gospel.  In it is Christ revealed, by it he is proposed and exhibited unto us; thereby are we made partakers of him and all the benefits of his mediation.  And he it is alone who came to, and can, destroy this work of the devil.... This "the Son of God was manifested to destroy."  He alone ruins the kingdom of Satan, whose power is acted in the rule of sin.  Wherefore, hereunto our assurance of this comfortable truth is principally resolved.  And what Christ hath done, and doth, for this end, is a great part of the subject of gospel revelation.


Amen!

This Age of the Church...

Timothy 1:13-15...
"though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.  Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners..."


The above passage written by the Apostle Paul compliments what he wrote in Romans 5:8-10...
"But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us.  Much more then, being now justified by his blood, shall we be saved from the wrath of God through him.  For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life..."


This tells us that God initiated his mercy and grace toward us while we were yet in sinful unbelief, our natural fallen state.  The amazing act of Divine love through the death and resurrection of Christ brings to us forgiveness of sins and justification of life before God even while we were still enemies.  Yet as Scripture teaches, though now believers justified fully by Christ's merit, we remain sinners in this life (If we say that we have no sin, we deceive ourselves, and the truth is not in us).  This is a reality that we too often seek to diminish and cloud, as if the presence of sin in a believer's life is a problem for God.  Yet the evidence of our lives is that we are still very much fallen.  We still sin... more than any confessions can keep up with.  And we continue all too prone to disbelieve God's much needed grace while vainly looking to our own works and rationalizations; and in so doing deceptively diminishing the acknowledgment of sin in our hearts and  behavior.  This is what sinners do.


Thus this statement by Paul truly is 'worthy of all acceptance' - "Christ came into the world to save sinners."  This 'saving' of sinners isn't just the initial moment of trusting in Christ for forgiveness of sins.  That is our entrance into this grace in our time and space story.  But Christ came into the world "to save sinners" which we still are, though redeemed.  Saving redeemed sinners daily is the work of Christ through the Holy Spirit in this age of the church (much more, being reconciled, shall we be saved by his life...).  God is calling, baptizing, sanctifying, restoring, edifying, and maintaining his saints who yet remain sinners, those set apart unto his great salvation.  


Isn't this indeed the work of God in the age of the church?  Is the present time to be one characterized by that of glory, of heavenly exalted experiences that lift us ever from the sojourn in this fallen world?  No, Christ came to save sinners.  And the work of the Holy Spirit is that of ministering this good news to humble and contrite hearts... sinners ever finding refuge in the one and only place where refuge is to be found in this life... in Christ... in his death and resurrection on our behalf.  As sinners forgiven we then glory in the Christ Jesus' death and resurrection.  As sinners daily washed in his cleansing blood we find increase of faith and trust in His merit alone.  And as sinners given new "right-willed" hearts born of the Spirit we are, with much limitation, putting to death the deeds of the flesh and ceasing from our empty attempts to establish our own merit in this life.  


This age of the church is not spectacular to the outward eye (even as Jesus didn't fit the image of the expected conquering  Messiah).  Yet, actually it really is spectacular when one considers what God is actually doing in the church by his Spirit.  Through the normal, regular means that Christ has given his people... the preaching and teaching of his Word, the sacraments of Baptism and the Lord's Supper, the shepherding of his people by those called, the communion of the saints... the Lord's people are being rooted, grounded and transformed in Christ.  Sinners resting more and more from their works; grace... unmerited favor, continually the heavenly response to those who owning their sinfulness and with repentant and humble hearts look to him for forgiveness and the resulting  increase of thankfulness and obedience through his Spirit.  


Though we are weak as to any godliness of our own, Christ is strong in his righteousness towards us for our sakes.  "Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him." (2 Cor. 5:21)  This is the good news.  This is our daily food in the present age of the church.  And in that day in the age to come it will continue to be our food and our song and our glory in Christ Jesus.

"Reckoning ourselves to be..." in the church

An encouragement to find and join a church where the Word of God is rightly preached and the sacraments of Baptism and the Lord's Supper are rightly administered:

Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

Finally after setting forth all the bad news of man's sinful condition deserving of God's wrath and the wonderful good news of God's grace in Christ, Paul addresses the believers with the indicative of Romans 6:11. "So consider yourselves... reckon yourselves..." We are to consider, reckon, recall, remember, fix our minds, i.e. believe on that which has been accomplished for us by God through Christ's death and resurrection.

Paul has spent the first five and a half chapters of Romans declaring what is true concerning God's moral and written Law, about man's sinful condition and utter lack of righteousness. He has made that case that both Jews and Gentiles are shut up before the Law and are under the sentence of death (2:12, 3:19). For "by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin." (3:20) And starting with 3:21 Paul trumpets the good news of justification by faith in Christ:

21-But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22-even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23-for all have sinned and fall short of the glory of God, 24-being justified as a gift by His grace through the redemption which is in Christ Jesus;

Paul extends his discourse of righteousness by faith into chapters 4 and 5, showing that our justification and salvation are by grace alone in Christ alone. "'Tis mercy all, immense and free." (And Can It Be That I Should Gain - by Charles Wesley)

John Stott writes in his Romans commentary concerning this new "reign of grace":

“Grace forgives sins through the cross, and bestows on the sinner both righteousness and eternal life. Grace satisfies the thirsty soul and fills the hungry with good things. Grace sanctifies sinners, shaping them into the image of Christ. Grace perseveres even with the recalcitrant, determining to complete what it has begun. And one day grace will destroy death and consummate the kingdom. So when we are convinced that grace reigns’, we will remember that God’s throne is a ‘throne of grace’, and will come to it boldly to receive mercy and to find grace for every need.”

As we are brought to the beginning of chapter 6 Paul once again addresses the charge that hounded his ministry, that his gospel of grace encourages not only a lax attitude to godly living but actually encourages believers to sin in order that grace would abound even more.

2-May it never be! How shall we who died to sin still live in it? 3-Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?...
7-for he who has died is freed [justified] from sin.

Chapter 6 teaches that sin no longer has claim upon us, for we died and rose in Him. His death to sin is effectual for us (in the likeness of His death). And His resurrection is effectual for us unto our justification before God. His perfect obedience is accounted to us (in the likeness of His resurrection) and we are now justified through faith in Him and His finished work on our behalf. United with Christ through baptism we come to share in the benefits of His death, burial, and resurrection. "In the likeness of His death.... shall also in the likeness of His resurrection." No longer under the reign of sin which leads to death, we are under grace, creating in us a repentant gratitude which leads to righteousness. So much for the charges leveled by Paul's critics.

So now back to the verse at the start of this post, "even so consider (reckon, recall, remember, bring to mind) yourselves..." Paul is emphatically stating that it is inconceivable, having died to sin i.e. to it's dominion and penalty, that we should return and again submit ourselves as slaves to unrighteousness. And as I ponder this admonition it becomes obvious that this remembering and reckoning of ourselves in light of Christ's cross is the very heart of the work of the church. Together we are to so reckon ourselves through the reminding of each other, the encouraging each other, recalling to each other that which is true. And this, I really think is why there can be no such thing as a lone Christian.

Daily we battle against our sinful-self inclinations, all too often willingly embracing them. We have seen the enemy and the enemy is us, to quote Pogo. So by ourselves we too easily succumb to discouragement and even despair, often losing sight of why the good news is really good... "But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness." And if not discouragement, we can lapse into the false security of self-righteousness by adhering to a select performance of outward measures, as if those acts could atone for our sin and save us. No we need something more for this life.

We need the preaching and teaching of His Word in Spirit and in truth, which creates and strengthens the eyes of faith beholding Christ. "So then faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). We need nourishment for our hearts and souls by partaking of His body and blood in the Lord's Supper as we remember and recall His death on the cross for our sins. And we need edification, confession, forgiveness through the worship and prayers of the church... singing to one another with "psalms, hymns, and spiritual songs." God gives all this to His people through the visible, locatable church, the communion of saints.

Hebrews 10:
23-Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24-and let us consider how to stimulate one another to love and good deeds, 25-not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.

We are comforted and strengthened, growing into His likeness during this sojourn on earth by these very God instituted ordinary means of grace, Word and Sacrament. And as His people assembling together in the church, we find that that which we indeed deserve, the wages of our sin which is death, we do not receive. Rather we are given what we do not deserve, the free gift of God - eternal life through Jesus Christ our Lord, to the glory of God the Father.

Sources:
Romans Commentary by John Stott
NASB
King James Bible