A HOLY LIFE 9

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

FIRST OBSERVATION (b)

FIRST-- Now, let us inquire what Paul means when he requests that they “that name the name of Christ depart from iniquity.” So that we can better understand what Paul means, we must consider that there is an iniquity that is inherent in us, as well as an iniquity that is apart and at a distance from us. If he means, as certainly he does, that they that name the name of Christ should depart from that sin and iniquity that is in themselves; then, though he cannot mean that we should separate that from our persons, for that is impossible, yet he would have us,

First: Take off and withdraw our MINDS and AFFECTIONS that iniquity. He tells us that they that are Christ’s do so: “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24). Our minds and affections should depart from sinful lusts and sinful motions. There are the affections and lusts of sin; and there are the affections and lusts, or desires of the soul; and again, there are the affections and lusts of the new man in saints. Now this is what the apostle would have, specifically, that the affections and passions of our souls should not choose the affections and lusts of our old man, but departs from them. He should be renewed and made willing to be led by the Holy Ghost from such things. “But I say,” says he, “walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16).

For this reason, when he says, depart from iniquity, if he means from our own inherent iniquity, then he must mean in this way: take your mind and your affections off those sinful things; carry your minds away from them; set your minds and affections upon other objects; and let your minds and affections be yielded up to the conduct of the word and Spirit of God. “Let not sin therefore reign in your mortal body, to make you obey its passions” (Romans 6:12). Now a man, in mind and affections, may depart from that which yet will not depart from him; yea, a man in mind may depart from that which yet will dwell in him as long as he lives.

For instance, there are many diseases that cling to men, from which, in their minds, they willingly depart. Yes, their greatest restlessness is that so bad a disease will abide by them, and might they but have their desire accomplished, they would be as far from it as the distance between the ends of the earth; and while they are found to continue together, the mind departs from those things and is gone either to God or to physicians for help and deliverance from it.

This is the same for the saint, and should be with every one that makes a profession of faith by naming the name of Christ. He should depart from his indwelling sin with his mind. With his mind he should serve the law of God (Romans 7:25). This is an excellent thing to do, and can only be done by those possessed with an excellent spirit. Ah! to find a man that really departs from himself, and that draws the affections of the soul, from the affections and lusts of his flesh is rare thing (Ezekiel 11:19-21). The heart of most of professors goes after their detestable lusts, and after their inward abominations. Yet, such shall reap corruption of the flesh even though they name the name of Christ (Galatians 6:8).

Sin is sweet to him that is nothing but flesh, or that can delight in nothing but what is of the flesh (Job 20:12). Nor can it be that such a person should depart from himself, his sweet self (Romans 8:5-8). No, they that are after the flesh have their minds set upon the things of the flesh; so for this reason they that are in the flesh, though they profess religion and name the name of Christ, cannot please God; for such, instead of walking in and after the Spirit, have put the stumbling block of their iniquity before their faces, to hinder their departing from it (Ezekiel 14:7, 8); neither will all their inquiring of God, nor their seeking and praying to him, keep them from stumbling and falling, and breaking themselves to pieces upon the rocks and ruins that are provided for them, as a reward of the evil of their doings (Job 14:16). Yes, they shall suck the poison of asps, and the viper’s tongue shall slay them, notwithstanding all their profession.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 8

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan

edited in modern English by Jon Cardwell

FIRST OBSERVATION (a)

Men name the name of Christ religiously and incidentally; that is, they do so rightly with their words and in a language common to their national heritage, yet, they do not do so as to “depart from iniquity.” This was the occasion of this exhortation, for Paul saw that there were some that did so; that is to say that some named the name of Christ well with their words, but did not depart from iniquity. He also found others like that among those at Corinth, which made him say, “Awake to righteousness, and sin not” (1 Corinthians 15:34, KJV). Paul also found them at Ephesus, and cries out to them most earnestly, saying, “Awake, O sleeper, and arise from the dead” (Ephesians 5:14). Although they were professors of Christ, they lived too much like those that were dead in trespasses and sins. He also found this to be true among the Hebrews; that’s why he says to them, “…let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us” (Hebrews 12:1). These professing Christians are easily overwhelmed with sin. Yes, it hung upon them as weights to hinder them from making that profession of Christ, whose name they named, as beautiful as did become both Him and them.

In my discourse upon this subject, I must attempt to show you two things. FIRST, What Paul means when he says “depart from iniquity.” SECONDLY, Why some rightly name the name of Christ by their words, yet do not “depart from iniquity.”

The first of those needs some explanation because, in some sense, even the best of saints cannot depart from sin or iniquity.

1. As to its being, it is seated and rooted in their flesh, and has its dwelling there. Yes, it has, and so will have an abiding there, as long as man is on this side of that state of perfection, which cannot be enjoyed while we are in the flesh: for “in me, that is, in my flesh,” sin dwells (Romans 7:18); nor does anything else but sin dwell there: “For… in me (that is, in my flesh),” says Paul, “dwelleth no good thing” (KJV). Therefore, the apostle must not be understood as if he intended to suggest that there was a possibility that the nature and being of sin could be plucked up by the roots, and so cast completely away from us, as to its very nature. No, that will abide with us, for it has its dwelling in us.

2. As they cannot depart from the nature, of it as such; that is, as they cannot be rid of the being of sin, so neither can they depart from the motions and stirrings of sin, no more than they can stir from the motions or stirrings of their natural senses, or of their natural reason. The motions of sin, which Paul also calls the lusts of our flesh, will be where the nature and being of sin is, because it is not dead; for that which lives, whatever manner of life it has, will have motion according to the manner of life which it has; and sin, being one of the liveliest and most vigorous of all things, will also have its motions and lusts accordingly. That is why Paul says, it lusts, and will lust, where it is and dwells; though the very Spirit of God and the utmost diligence of a Christian is also there to oppose it (Romans 6:12; Galatians 5:17).

3. Again, as the being and motions of sin will be with us, so also will it in its endeavors. It will endeavor to overcome us and to make us captives to itself and to Satan; and these endeavors will be with us (Ephesians 6:11, 12; 2 Corinthians 10:5; Hebrews 12:4). Nor can we depart from iniquity so as to be utterly rid of all sense and feeling of the endeavors there are in sin and iniquity to be master and lord, and reign. Sin will endeavor to defile the mind, to defile the conscience, to defile the life and conversation; and this endeavor, as endeavor, we cannot depart from; that is, we cannot do anything to cause it so that sin should not be in our flesh; for there it will be, since sin, in its being, is there.

4. As the being, motions, and endeavors of sin will still abide in our flesh, consequently its polluting fumes will be upon us also; nor does the apostle mean, when he tells us to depart from iniquity, that we should think that we can so be, or so do in this life, as that our being or doing should not smell of the strong scent of sin. “Who can bring a clean thing out of an unclean? There is not one” (Job 14:4). “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment” (Isaiah 64:6). The scent, the smell, the rank and odious stink of sins abide upon, yes, and will abide upon us, when most spiritual here, and upon our most spiritual actions too, until they are taken away by Christ. So far, therefore, we cannot be concerned in the exhortation. For should Paul exhort us to depart from the being, motion, endeavor, and polluting fumes and scent of sin-- I mean so to depart from them, as that there shall no such thing have place, or motion, or striving, or scent in, or upon us-- he would exhort us to that which is altogether impossible for us to perform, yes, to perform through that working of the Spirit of God, which is to be with us and in us here. Yes, he must exhort us to that which he could not perform himself. But such exhortations did not stand with the wisdom of an apostle. For this reason, there is a certain meaning in this exhortation, from the which, if we swerve, we shall both wrong the apostle and ourselves.

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 7

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

SECOND, THE EXTENSION OF THE EXHORTATION:
TO EVERY ONE THAT NAMES THE NAME OF CHRIST (b)

[continued from yesterday’s installment]

Third, to those upon whom His name is called, they should depart from iniquity. I say those whom God has so far dignified, as to put the name of Christ upon them (Acts 15:17); I will also add, that apply that name to themselves. The reason for this is because God is now concerned (Acts 11:26). God has changed your name from Pagan to Christian, and you choose to call yourself by that name, saying, “I belong to Christ.” Now you must depart from iniquity, for that notice is taken of you, both by heaven and earth, that you have become a disciple, and “let everyone that” so “names the name of Christ,” or that names it, being himself by God and himself put under such circumstances as these, “depart from iniquity” (1 Peter 4:16).

Fourthly, it is spoken to those that name the name of Christ either in the public or private worship of God, being themselves professed worshippers of Him; and the reason is that the ordinances, as well as the name of God, is holy, and “Among those who are near [Him][He] will be sanctified” (Leviticus10:3). Therefore, He that approaches the presence of Christ in prayer, or any other divine appointment, must take heed of regarding “iniquity in [his] heart” (Psalms 66:18). Otherwise, the Lord will stop His ears to his prayers, and will shut His eyes, and not take notice of such kind of worship or worshippers.

Fifthly, those that the apostle exhorts to depart from iniquity from this text are such as have taken unto themselves the boldness to say, that they are in Him, abide in hHim, and consequently are made partakers of the benefits that are in Him. “Whoever says he abides in Him ought to walk in the same way in which He walked” (1 John 2:6); the reason is because Christ is a fruitful root and a free conveyer of sap into the branches; that’s why it is written that “the trees of the Lord are full of sap” (Psalms 104:16, KJV). So then, he that names the name of Christ by way of applying to himself His benefits, and as counting that he is found of God in Him, and so abides, ought himself to walk even as He walked, that he may give proof of what he says to be true, by bearing forth before men that likeness of righteousness that is in Christ’s root and stem: for as the trunk or tree is, so let the branches be, but that cannot be known but by the fruit: “You will recognize them by their fruit” (Matthew 7:16). So then, let him depart from iniquity that will name the name of Christ: yes, let every such man do so.

Sixthly, this exhortation is spoken to them that name Christ as their Sovereign Lord and King: let them “depart from iniquity.” “For the LORD is our judge; the LORD is our lawgiver; the LORD is our King; He will save us” (Isaiah 33:22). These are great words; and as they cannot be spoken by everyone, so they should not be spoken lightly of by them that can. He that claims so high a privilege may be nothing but obedient, submissive, apt to learn, conscientiously to put in practice what he has learned of his Judge, his Lawgiver, and his King. For fear that when some shall hear him say that Christ, by name, is his Lawgiver and his King, yet shall observe him doing evil things, and walking in ways that are not good, they shall think evil and speak evil of his King; saying, “Did you learn this of Christ your King? or does your King tolerate you in ways that are so bad? or, do you by this and that submit to the laws of your king?” Yes, your King, His name and gospel shall bear the burden of the evil, together with the shame thereof, if you that name the name of Christ will not depart from iniquity.

Lastly, whatever man there is that, by his naming of the name of Christ, suggests that he has any reverence of love to or delight in Christ, whose name he names, that man should depart from iniquity, not only for the reasons that are mentioned above, but for those that may be named afterwards.

But having this far opened the word, and shown who and what manner of man the apostle had in mind in his exhortation, I shall come to our next point: to make some observations upon the text. As… [to be continued next week in “FIRST OBSERVATION”]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.]

A HOLY LIFE 6

A HOLY LIFE: the Beauty of Christianity

a treatise by John Bunyan
edited in modern English by Jon Cardwell

SECOND, THE EXTENSION OF THE EXHORTATION:
TO EVERY ONE THAT NAMES THE NAME OF CHRIST (a)

Now, I proceed, and come to the next place in extending this exhortation, namely, that it reaches to all those that name the name of Christ. “And let everyone that names the name of the Lord depart from iniquity.”

To handle this a little, and to show you what the apostle means here by naming of the name of Christ: he does not an irreligious naming of that worthy name, nor those that name it irreligiously. This is evident because he passes by the way they name it without the slightest reproof, which he would not have done had the fault been in their way of naming of the name of Christ. Now I say, if he does not mean those that name the name of Christ irreligiously, then, though the exhortation, “let everyone,” seems to extend itself to all, and all kinds of people, that name the name of Christ in any number of ways, yet it is limited by this, namely, that rightly, religiously, or according to the way of the professors of Christ, name His worthy name. It must be taken in that way; and that for these reasons:

First, for that, as I said before, the apostle takes no notice of their manner of naming of His name, so as to reprove any indecency or unseemliness in their naming of Him; and for this reason he allows the manner of their naming of Him.

Secondly, because the apostle’s design in this exhortation was, and is, that the naming of the name of Christ might be accompanied with such a life of holiness as might put an additional luster upon that name whenever named in a religious way; but this cannot be applied to every manner of naming the name of our Lord Jesus Christ. For if a man shall name the name of Christ unduly, or irreligiously, though he won’t even bring himself to depart from iniquity, nor exercise prudence to the utmost in all civility and morality, yet he does not answer the apostle’s purpose for which he seeks by this his exhortation. For,

1. Suppose a man should name the name of Christ vainly, idly, in vain delight, depravity, false or vain swearing, or with such other behavior like that, and shall back this, his manner of naming the name of Christ, with all manner of justness and uprightness of life, would this answer the apostle’s purpose in this his exhortation? Certainly not; for this manner of naming the name is blameworthy; “You shall not take My name in vain,” or vainly make use of it: and moral goodness that accompanies naming the name of Christ will do more hurt than good (Exodus 20).

2. There is a reproachful and scandalous naming of the name of Christ, such as the Jews and Pharisees familiarized themselves with, as to call Him Jesus, the deceiver; and Christ, in a way of scorn and contempt. Nor were these men quite destitute of that which put a luster upon their opinions; for the Lord Christ himself said unto them, “You indeed appear outwardly beautiful” (Matthew 23:27).

3. There is such a naming of the name of Christ as to make it a cloak for false and dangerous errors: that men, by the use of that name, and placing it upon such errors and delusions, may better put off their errors upon others. “For many will come in My name,” namely, with their delusions, presenting them, in My name, to the world, and shall palm them off, in My name, to the destruction of the soul (Matthew 24:5). Now, can any imagine that the apostle should extend his exhortation to such men, that they, thus continuing to name the name of Christ, should depart from iniquity. To what purpose should such be comprehended in this exhortation of his? To no purpose at all: for the more an erroneous person, or a deceiver of souls, shall back his errors with a life that is morally good, the more mischievous, dangerous, and damnable is that man and his delusions; for this reason such a person is not concerned in this exhortation.

4. There is a naming of the name of Christ magically, and after the manner of exorcism, or, conjuring something up; as we read in the book of Acts: vagabond Jews, the exorcists, there say, “[We] adjure you by the Jesus, whom Paul proclaims” (Acts 19:13-15). Thus they used the name of the Lord Jesus upon them that had evil spirits. But what if these should clothe this, their devilish art and devilish way, of using or naming of the name of the Lord Jesus with a departure from iniquity, so as to commend their whole life to by-standers, for such: as is morally good: what advantage would Christ, or Paul, or the gospel, get thereby? verily none at all. Instead, it would rather damage and reproach, as will soon appear to any man’s reason, if it is considered that goodness of life, joined to badness of principles is like the devil clothed in white, or Satan transformed into an angel of light. And Paul was grieved in his spirit, when the slave girl that had a spirit of divination did acknowledge him to be the servant of the most high God, for he knew it would not further or help advance the Lord’s design, but be rather hinder it. For when witches and devils come once to commend, or make use of the name of Christ, neither Christ nor Paul likes it. Therefore Paul’s exhortation, which is presented here by the text, is not extended to any of the four sorts mentioned above, but… [to be continued in the next installment tomorrow]

[“Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

“Scripture quotations marked (KJV) are from the King James Version of the Holy Bible. The King James Version is in the Public Domain.”]