Archive for the ‘Quotations’ Category
All God's providences are good
“God’s providence is sometimes very, very hard. . . Even though the providence of God is sometimes very hard, in all his works he is purposing your happiness and your good.” — John Piper
Whether sweet or bitter, God’s providences are always good.
Mine
“There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!'” — Abraham Kuyper
Redemption Accomplished and Applied
Murray, John. Redemption Accomplished and Applied. Grand Rapids, MI: William B. Eerdmans Publishing Co., 1984.
The late John Murray presents a brief overview of Jesus’s work of redemption. This book is divided into two parts: Redemption Accomplished, which describes our need of a savior, God’s provision of a savior, and what Jesus accomplished on the cross; and Redemption Applied, which describes how all of redemption is worked out in the life of the believer.
This book was a helpful overview of Jesus’s work on the cross and of God’s work in bringing me to salvation.
Of all of the chapters, the one that was most provocative to me was the chapter on faith and repentance. Murray presents a wonderful reminder of where our assurance of salvation is located — nowhere other than Jesus himself.
Following are this and some other quotes I’ve collected from the book.
On Assurance (pp. 107ff)
Murray reminds us that our assurance does not consist in peering into the secret decrees of God to discern whether he loves us or has elected us unto salvation (see also The Difficult Doctrine of the Love of God), nor does it consist of our subjective sense of nearness to God. It consists in placing our trust here and now wholly in Jesus for mercy:
What warrant does a lost sinner have to commit himself to Christ? How may he know that he will be accepted? How does he know that Christ is able to save? How does he know that this confidence is not misplaced? How does he know that Christ is willing to save him? . . .
From whatever angle we may view [the offer of the gospel], it is full, free, and unrestricted. The appeals of the gospel cover the whole range of divine prerogative and of human interest. God entreats, he invites, he commands, he calls, he presents the overture of mercy and grace, and he does this to all without distinction or discrimination. . . .
When Christ is presented to lost men in the proclamation of the gospel, it is as Savior he is presented, as one who ever continues to be the embodiment of the salvation he has once for all accomplished. It is not the possibility of salvation that is offered to lost men but the Saviour himself and therefore salvation full and perfect. There is no imperfection in the salvation offered and there is no restriction to its overture — it is full, free, and unrestricted. And this is the warrant of faith.
The faith of which we are now speaking is not the belief that we have been saved but [it is] trust in Christ in order that we may be saved. And it is of paramount concern to know that Christ is presented to all without distinction to the end that they may entrust themselves to him for salvation. The gospel offer is not restricted to the elect or even to those for whom Christ died. And the warrant of faith is not the conviction that we are elect or that we are among those for whom, strictly speaking, Christ died but [it is] the fact that Christ, in the glory of his person, in the perfection of his finished work, and in the efficacy of his exalted activity as King and Saviour, is presented to us in the full, free, and unrestricted overture of the gospel. It is not as persons convinced of our election nor as persons convinced that we are the special objects of God’s love that we commit ourselves to him but as lost sinners. We entrust ourselves to him not because we believe we have been saved but as lost sinners in order that we may be saved. It is to us in our lost condition that the warrant of faith is given and the warrant is not restricted or circumscribed in any way. In the warrant of faith the rich mercy of God is proffered to the lost and the promise of grace is certified by the veracity and faithfulness of God. This is the ground upon which a lost sinner may commit himself to Christ in full confidence that he will be saved. And no sinner to whom the gospel comes is excluded from the divine warrant for such confidence.
On Union With Christ (pp. 162-163)
Murray presents an excellent summary of what it means to be in union with Christ. He writes that “if we did not take account of [union with Christ], not only would our presentation of the application of redemption be defective but our view of the Christian life would be gravely distorted. Nothing is more central or basic than union and communion with Christ” (p. 161). He goes on to enumerate what it means to be united with Christ:
The fountain of salvation itself in the eternal election of the Father is “in Christ.” . . . The Father elected from eternity, but he elected in Christ. . . .
It is also because the people of God were in Christ when he gave his life a ransom and redeemed by his blood that salvation has been secured for them; they are represented as united to Christ in his death, resurrection, and exaltation to heaven. . . .
It is in Christ that the people of God are created anew. “We are his workmanship, created in Christ Jesus unto good works” (Eph. 2:10). . . .
But not only does the new life have its inception in Christ; it is also continued by virtue of the same relationship to him. It is in Christ that Christian life and behavior are conducted. . . .
It is in Christ that believers die. They have fallen asleep in Christ or through Christ and they are dead in Christ (1 Thess. 4:14, 16). . . .
Finally, it is in Christ that the people of God will be resurrected and glorified. It is in Christ they will be made alive when the last trumpet will sound and the dead will be raised incorruptible (1 Cor. 15:22). It is with Christ they will be glorified (Rom. 8:17).
Small is the Trust When Love is Green
Small is the trust when love is green
In sap of early years;
A little thing steps in between
And kisses turn to tears.Awhile – and see how love be grown
In loveliness and power!
Awhile, it loves the sweets alone,
But next it loves the sour.A little love is none at all
That wanders or that fears;
A hearty love dwells still at call
To kisses or to tears.Such then be mine, my love to give,
And such be yours to take:-
A faith to hold, a life to live,
For lovingkindness’ sake:Should you be sad, should you be gay,
Or should you prove unkind,
A love to hold the growing way
And keep the helping mind:-A love to turn the laugh on care
When wrinkled care appears,
And, with an equal will, to share
Your losses and your tears.–Robert Louis Stevenson
Holy Trinity
Letham, Robert. The Holy Trinity: In Scripture, History, Theology and Worship. Phillipsburg, NJ: P & R Publishing, 2005.
This is an outstanding book. Letham begins with an overview of the Biblical doctrine of the trinity. He then describes the historical development of the doctrine of the trinity from the early church to the present, covering both the orthodox and heterodox. The book closes with an excellent overview of how the trinity ought to inform our life and worship.
While the entire book is very good, this closing section is the best part. Christianity is inescapably trinitarian: God’s nature is fundamentally triune, and His relation to man, through creation, revelation, salvation and glorification, is an unavoidable expression of His triunity. Yet so often our life and worship is practically unitarian. Letham wants to see the church recover an essential trinitarian life and worship, and this God-glorifying focus is very refreshing. Letham develops how this appropriate focus on the trinity will have vital practical outworking in our salvation, sanctification, worship, prayer, evangelism, and sacrificial love for fellow believers with whom we are united to Jesus.
Letham encourages us to see the trinity as expressed through all of reality, and to enjoy unity in diversity and diversity in unity. This contrasts on the one hand with postmodernism’s diversity without unity, and on the other hand Islam’s unity without diversity. Only Trinitarianism can understand a reality that is both united and diverse. (This echoes Van Til’s apologetic emphasis on the problem of the one and the many, to which only Trinitarian Christianity has an answer.)
It seems to me that an appropriate focus on the gospel must result in an appropriate understanding and focus on the trinity. Even more clearly than in creation, the gospel showcases both the unified and diverse act of God in saving us. Each person of the trinity plays a distinct role in our salvation, but the unity of God’s purpose and action in saving us is also clear.
Following are several quotes that struck me while reading this book:
Quoting Gregory Nazianzen, Oration on Holy Baptism:
This I give you to share, and to defend all your life, the one Godhead and power, found in the three in unity, and comprising the three separately; not unequal, in substances or natures, neither increased nor diminished by superiorities or inferiorities; in every respect equal, in every respect the same; just as the beauty and the greatness of the heavens is one; the infinite conjunction of three infinite ones, each God when considered in himself; as the Father, so the Son; as the Son, so the Holy Spirit; the three one God when contemplated together; each God because consubstantial; one God because of the monarchia. No sooner do I conceive of the one than I am illumined by the splendour of the three; no sooner do I distinguish them than I am carried back to the one. When I think of any one of the three I think of him as the whole, and my eyes are filled, and the greater part of what I am thinking escapes me. I cannot grasp the greatness of that one so as to attribute a greater greatness to the rest. When I contemplate the three together, I see but one torch, and cannot divide or measure out the undivided light.
On the filioque and Jesus’ eternal submission (but not subordination) to the Father (p. 401), reminding us that God is who He has objectively revealed Himself to be:
The economic Trinity is a reliable gauge of the immanent trinity, owing to the faithfulness of God [emphasis mine]. [Quoting Jurgen Moltmann], “One cannot say, therefore, that something holds true in God’s revelation, but not in God’s being.”
Quoting Sergius Bulgakov, The Orthodox Church:
The dogma of the Holy Trinity is not only a doctrinal form, but a loving Christian experience which is constantly developing; it is a fact of the Christian life. For life in Christ unites with the Holy Trinity, gives a knowledge of the Father’s love and the gifts of the Holy Spirit. There is no truly Christian life, apart from knowledge of the Trinity; this is abundantly witnessed in Christian literature.
Love of God
Carson, D. A. The Difficult Doctrine of the Love of God. Wheaton, IL: Crossway Books, 2000.
Carson presents a brief and beautiful affirmation both of God’s transcendent sovereignty, but also the genuineness of God’s love as an affection, both to the elect in particular but also to mankind in general.
Often we tend to force God into convenient little boxes and categories, forgetting that He is far above and beyond our understanding. We know that the doctrines of grace guard against universalism; Carson shows that we must also have a full understanding of God’s love, guarding against the hypercalvinist tendency to see the world exclusively through the lens of God’s decrees.
I recommend this book very highly.
Quotes
For my own purposes I’ve kept an outline and some quotes of this book:
Chapter 1, On Distorting the Love of God
Why the doctrine of the love of God must be judged difficult:
- Love is the least doubted of God’s attributes, but often understood in an un-Biblical light. Christians must understand and present it rightly.
- So many other attributes (justice, holiness, …) of God are disbelieved today. Christians must understand and rightly present how God’s love relates to his other attributes.
- Postmodernism emphasizes a sentimental, syncretistic God. This presents a particular challenge to those representing a Biblical understanding of God’s love.
- Within confessional Christianity, how do we understand God’s love relating to evil in the world? How do we understand God’s love relating to his justice?
- Christians tend to over-simplify God’s love compared to the Bible’s portrayal.
Five distinguishable ways the Bible speaks of the love of God (not exclusive):
- The peculiar love of the Father for the Son, and of the Son for the Father (p. 16).
- God’s providential love over all that he has made (p. 16).
- God’s salvific stance toward his fallen world (p. 17). Comments on sense of “world” in John 3:16.
- God’s particular, effective, selecting love toward his elect (p. 18).
- Finally, God’s love is sometimes said to be directed toward his own people in a provisional or conditional way — conditioned, that is, on obedience (p. 19). Comments on “remaining in God’s love”, and on texts expressing conditional aspects of God’s love.
Three preliminary observations
- If we absolutize any one of these ways of understanding God’s love, we will lose sight of vital aspects of God’s character (p. 21). “In short, we need all of what Scripture says on this subject, or the doctrinal and pastoral ramifications will prove disastrous.” (23)
- Intra-Trinitarian love -> lose redemption
- Providential love -> lose God’s personality
- Common grace love -> lose force and power of saving grace
- Salvific love -> lose common grace love
- Conditional love -> fall into merit legalism
- God’s love is unified, not compartmentalized. All of God’s attributes stand in relation to one another.
- Many evangelical cliches about God’s love are true in some sense, but not generally true. “It is pastorally important to know what passages and themes to apply to which people at any given time.” (24)
“Christian faithfulness entails our responsibility to grow in our grasp of what it means to confess that God is love.” (24)
Chapter 2, God is Love
Carson argues against the consideration of agape as a mere willed altruism.
He is concerned that we not argue from God’s impassibility to his lacking emotion. Quoting Charles Hodge:
Love of necessity involves feeling, and if there be no feeling in God, there can be no love. . . . We must adhere to the truth in its Scriptural form, or we lose it altogether. We must believe that God is love in the sense in which that word comes home to every human heart. The Scriptures do not mock us when they say, “Like as a father pitieth his children, so the Lord pitieth them that fear Him (Ps. 103:13).” (29)
Carson is concerned that we not pursue “methodologically flawed word studies”, but rather pay attention to context, and broad themese of redemptive history.
Chapter 3, God’s Love and God’s Sovereignty
- God’s love has an affective element.
- 1 Cor 13 — it is possible to have incredible altruism and be without love. agape is not merely “willed commitment to the other’s good”.
- Hosea 11 speaks in very emotionally intense terms about God’s love and devotion for Israel.
- God is not relenting per se; the judgment+exile will still come. But it will end.
- Emotional expressions common in prophets. God is jealous, abounding in lovingkindness.
- God grieves, rejoices, has intense wrath, pities, and loves with an everlasting love.
- Our love to be modeled after God’s (1 John 4:7-11).
- God is in some sense impassable, “without … passions” (WCF). But this does not mean that God is without emotion. Rather, God is unchangeable, not given to mood swings, nor dependent on his creatures.
- God is sovereign and transcendent.
- God is utterly sovereign (omnipotent and omniscient, over people and things) and transcendent.
- God’s sovereignty extends to election — of the nation of Israel, of God’s people, and individuals.
- Acts speaks unashamedly of those “appointed to eternal life”.
- Election extends even to angels (1 Tim 5:21), so is not limited to salvation.
- God’s electing love is immutable; he will lose none of those he has saved.
- Christians are not fatalists.
- We do not sacrifice either God’s sovereignty or our responsibility — compatibilism.
- Both are affirmed, so fatalism is denied. We do not understand how they reconcile.
- Though man intends evil, God is always at work through men’s actions for his good purpose.
- Compatibilism is necessary, otherwise 1) the cross is an accident, or 2) there is no responsibility for sin, and no need for atonement.
- God is immutable, unchangeable. Ps 102:27, Mal 3:6, Isa 46:8-11, Ps 33:11
- “God’s immutability . . . engenders stability and elicits worship.” (54)
- God “is unchanging in his being, purposes, and perfections. But this does not mean he cannot interact with his image-bearers in their time. . . . Even the most superficial reading of Scripture discloses God to be a personal Being who interacts with us. None of this is meant to be ruled out by immutability.” (55)
- God’s sovereignty is under attack both by process theologians and open theists.
- What of God’s repenting and relenting? “God relents over a step he has already taken . . . what he has said he would do or even started doing, sometimes in response to the prayer of an intercessor.”
- The key is not an internal change in God, but an external change in what God is doing.
- Still a mystery here how our responsibility and actions relate to God’s sovereignty.
- We can somewhat imagine God’s sovereignty by extrapolating authority and power, and by thinking of transcendence apophatically.
- God’s being personal is hard to understand because he never grows in his knowledge of us.
- But it is clearly taught in scripture, and most clearly revealed in the person of Jesus.
- Neither God’s personhood nor his sovereign transcendence must be elevated to the exclusion of the other (open theism vs. hypercalvinism).
- God’s impassibility is a personal, loving, emotional impassibility.
- What space is left for emotions in a sovereign, transcendent, all-knowing God?
- God “knows the end from the beginning, cannot be surprised, and remains in charge of the whole thing anyway.”
- Cannot deny God’s emotions. Much biblical evidence to the contrary, and this leaves us “[resting] in God’s sovereignty, but . . . no longer [rejoicing] in his love.” His love is not an anthropopathism. “Give me a break. Paul did not pray that his readers might be able to grasp the height and depth and length and breadth of an anthropopathism and know this anthropopathism that surpasses knowledge (Eph. 3:14-21).” (59)
- Must not insist on impassable immanent Trinity but economic Trinity that is able to suffer.
- Must not divorce God as he is in himself from God as he interacts with creation.
- But impassibility is “trying to ward off the kind of sentimentalizing view of the love of God and of other emotions (‘passions’) in God that ultimately make him a souped-up human being but no more” (60). Not deny God’s sovereignty, power, authority, aseity, infinitude.
- God’s love is real but exists in relation to his knowledge, power, will, justice, holiness.
- So his emotion does not make him vulnerable to external contingency. But at the same time his will and power are never exercised independent of his love.
- “God’s ‘passions’, unlike ours, do not flare up out of control. . ., are displayed in conjunction with the fullness of all his other perfections.” (60)
- So God’s love is different from ours, but no less a real emotion.
- Guards various truths. God doesn’t ‘fall in love’ with us, but sets his affections on us. He doesn’t predestine us capriciously, but in love.
- God’s love is always exercised in concert with all his attributes; and it is dependent on his loving character, not our loveliness. This, then, is a model for Christian love.
Chapter 4, God’s Love and God’s Wrath
With a sentimental view of God’s love, people assume that God is bound to forgive sin.
- God’s love and wrath
- God is often represented in violent, judicious, angry, wrathful ways. Like love, wrath includes an emotional aspect, and this cannot be denied even for the sake of impassibility.
- Wrath is a product of holiness and sin, not a first-class attribute of God.
- To depersonalize God’s wrath is to diminish his holiness.
- To distinguish economic-trinity wrath from immanent-trinity wrath is to limit God’s holiness to dealings with man.
- Reconciling God’s love and wrath
- God hates the sin. It is true hate is not his only posture to the sinner, but God’s hatred and wrath do rest on both sin (Rom 1:18ff) and sinner (John 3:36).
- Human experience separates love and wrath.
- But “God’s wrath is not an implacable, blind rage. However emotional it may be, it is an entirely reasonable and willed response to offenses against his holiness. But his love . . . wells up amidst his perfections and is not generated by the loveliness of the loved. Thus there is nothing intrinsically impossible about wrath and love being directed toward the same individual or people at the same time. God in his perfections must be wrathful against his rebel image-bearers, for they have offended him; God in his perfections must be loving toward his rebel image-bearers, for he is that kind of God” (69).
- Misconceptions
- OT more about God’s wrath, NT more about his love. Perhaps main reason for this is that manifestation of God’s wrath in OT is more temporal, in NT more eternal. OT manifests both love and wrath in “experience and types”, and both become “clearer” and “ratcheted up” in NT. Both God’s love and wrath are perfectly manifested in the cross. “Do you wish to see God’s love? Look at the cross. Do you wish to see God’s wrath? Look at the cross” (70-71).
- Father full of wrath, Jesus mollifies him. Some truth to this; Hebrews’ picture of Jesus as constantly interceding high priest. 1 John 2:2 — Jesus as advocate.
- Yet God loved the world (Jn 3:16). “Here it is not that God is reluctant while his Son wins him over; rather, it is God himself who sends his son. Thus (to return to Hebrews), even if our great high priest intercedes for us and pleads his own blood on our behalf, we must never think of this as an independent action that the Father somehow did not know about or reluctantly approved” (72). Picture is complex. Father and son both full of wrath, and both loving us so much that they sent/came.
- Revelation speaks of the “wrath of the Lamb”; full Godhead “is both the subject and the object of propitiation” (72)
- God is often represented in violent, judicious, angry, wrathful ways. Like love, wrath includes an emotional aspect, and this cannot be denied even for the sake of impassibility.
- The Love of God and the Intent of the Atonement
- Limited atonement -> definite atonement. God’s intent for the cross was different for the elect than for the non-elect. Much scripture speaks of the specificity of Jesus’s saving work for his people. But Arminians cite texts indicating God’s love for the world, and it is stilted in many places to read “the world” in a limited fashion. This hearkens back to ch. 1 — neither of these understandings of God’s love (towards elect, non-elect) should be absolutized.
- “Surely it is best not to introduce disjunctions where God himself has not introduced them. If one holds that the Atonement is sufficient for all and effective for the elect, then both sets of texts are accommodated” (76).
- Has observed a gradual shift in categories of debate from Calvin forward that moves from conjunction to disjunction.
- “God is a person. Surely it is unsurprising if the love that characterizes him as a person is manifest in a variety of ways toward other persons. But it is always love, for all that.” (77)
- Unlimited effectiveness allows us to preach the gospel to all, extend invitation to all, assure all of God’s love.
- Particular extent gives us pastoral assurance, since the ground of our salvation and our perseverance is not in ourselves.
- God loves the world in a compassionate way; we are to have this sort of love for the world. We are not to love the things of the world, nor desire to be like the world (1 John 2:15-17).
- Concluding thoughts
- God loves us as a parent, disciplines us as a parent. This means that we are responsible in some sense to “love him and keep his commandments”. While his saving love and ultimate disposition to us are unconditional, there is some conditional sense in his face toward us.
- “The love of God is not merely to be analyzed, understood, and adopted into holistic categories of integrated theological thought. It is to be received, to be absorbed, to be felt” (80-81). Eph 3:14-21
- God’s love is sufficiently powerful to save and transform anyone. Our love toward others should be full of hope in the power of grace.
Back to original 5 categories:
- God’s intra-Trinitarian love “ensures the plan of redemption” (82).
- God’s providential love cares for us and preserves us even when wrath would destroy us.
- God’s inviting love “compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again” (2 Cor 5:14-15)
- God’s elective love gently draws us to him, opens our eyes, and secures our salvation.
- God’s fatherly love sanctifies us and preserves us, helping us to grow in obedience and holiness.
Our response is to love God with all our being!
Moderation
The devil has driven the pendulum far beyond its proper point of rest; and when he has carried it to the utmost length that he can, and it begins by its own weight to swing back, he probably will set in, and drive it with the utmost fury the other way; and so give us no rest; and if possible prevent our settling in a proper medium. What a poor, blind, weak and miserable creature is man, at his best estate! We are like poor helpless sheep; the devil is too subtle for us. What is our strength! What is our wisdom! How ready are we to go astray! How easily are we drawn aside into innumerable snares, while in the mean time we are bold and confident, and doubt not but we are right and safe! We are foolish sheep in the midst of subtle serpents and cruel wolves, and do not know it. Oh how unfit are we to be left to ourselves! And how much do we stand in need of the wisdom, the power, the condescension, patience, forgiveness, and gentleness of our good Shepherd!
— Jonathan Edwards, as quoted in Jonathan Edwards: A New Biography, p.246
Hosea
Discussion questions on Hosea. This material owes much to Phil Sasser, Mark Dever, and John Piper.
Summary
- Hosea and Gomer as a type for God and Israel. Israel’s odious sin, God’s judgment, and God’s loving restoration.
- God’s restraining love shown in pleading for Israel’s repentance, and prophesying and bringing judgment.
- God’s redeeming love shown in his promise to buy Israel back for himself.
- God’s restoring love shown in his promise to bring healing to Israel.
Our sin
- Phil talked about how the imagery of adultery reminds us how shocking sin is. Does this come as a surprise? Do you easily forget how personally our sins are taken by God?
- Phil. 3:13-14 cautions us to “[forget] what lies behind”. When we contemplate our sin we should not let ourselves become burdened by condemnation; Romans 8:1 comforts the Christian that there is no condemnation thanks to Jesus’s sacrifice.
At the same time, Eph. 2:11-13 calls us to “remember that [we] were separate from Christ” so that we may rejoice at having been brought near. And Paul recalls that he is “the worst of sinners” for the purpose of exulting in the grace and mercy he found in Christ (1 Tim. 1:12-17); he is moved by this consideration to proclaim that “to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.”
- What good can we gain from considering our sin?
- A right notion of our humble position before God, “evangelical humiliation.”
- A right notion of our position relative to others (we have no advantage or merit, and cause only for compassion and not pride).
- A better understanding of the greatness of God’s love and mercy to us.
- What should a right understanding of the weight of our sin provoke in us?
- Humility.
- Contrition and repentance.
- Dever reminds us that Christians must be always confessing sin and repenting of it. Not that God’s mercy is unsure — but our hearts are wandering and need continuous examining.
- Phil reminds us to bring words of repentance, as in Hos. 14:2-3. Do you urgently confess to God your need for his mercy?
- Gratitude and joy.
- Are there any practical ways that you find helpful in cultivating a heart of humility and contrition before God?
God’s mercy and holy love
- God’s holy displeasure with sin is on display in Hosea, but so is his great redeeming love. What great hope and comfort can we take from Hosea?
- God’s love is jealous and holy; he desires to restrain his people from sin.
- We stand in the shadow of the cross; we have received this great promised redemption.
- What of the “healing” promised in 14:4? Sanctification; God has delivered us from bondage to sin! Phil reminded us that sin is no longer our master.
- We have no hope apart from God. But he is a sure hope.
- What should an understanding of God’s great mercy and love provoke in us?
- Phil reminded us that our love and devotion toward God must be pure and not mixed or half-hearted.
- The great price at which we were bought (1 Peter 1:17-19) should inspire much gratefulness and affection.
- We ought to be provoked to a similar self-giving love (1 John 4:10).
Closing
Possibly close with a quotation from Charles Simeon biography, on humility and enjoyment of God’s glory and love. Simeon says:
With this sweet hope of ultimate acceptance with God, I have always enjoyed much cheerfulness before men; but I have at the same time laboured incessantly to cultivate the deepest humiliation before God. . . . There are but two objects that I have ever desired for these forty years to behold; the one is my own vileness; and the other is, the glory of God in the face of Jesus Christ: and I have always thought that they should be viewed together; just as Aaron confessed all the sins of all Israel whilst he put them on the head of the scapegoat. The disease did not keep him from applying to the remedy, nor did the remedy keep him from feeling the disease. By this I seek to be, not only humbled and thankful, but humbled in thankfulness, before my God and Saviour continually.
Piper writes:
the remarkable thing about humiliation and adoration in the heart of Charles Simeon is that they were inseparable. Simeon was utterly unlike most of us today who think that we should get rid once and for all of feelings of vileness and unworthiness as soon as we can. For him, adoration only grew in the freshly plowed soil of humiliation for sin. So he actually labored to know his true sinfulness and his remaining corruption as a Christian.
For the Christian, contemplation of our sin brings not condemnation but tearful joy at the greatness of the mercy shown to us, and the awesome greatness of the holy giver of mercy!
I gotta have my orange juice. 