Of Weather, Trials, Food, Grace, and What Not?

Since the remnants of Hurricane Whoever came through here and flooded everything, the weather has been just beautiful. I wish I felt better on the inside. Sigh... I'm so prone to sorrow. This morning I woke up and almost immediately went for a walk (I put some sweats and shoes on first) to help wake me up. Then I sat down with my Bible, prayed, and read (John 4 this morning), and a little Calvin by way of explanation. For breakfast I had a scrambled egg and some coffee. At work, the Drug Lords were good to us, bringing us lunch consisting of barbecued pork (think country-style spare ribs), and a tremendous chef's salad. I felf good for most the day, and then started feeling bummed just before coming home. Oh well, I've been better... but I've most certainly have been worse. So I'll take what I got and be thankful.

A co-worker of mine was in a terrible car accident, and she remains in a coma after breaking both her legs, smashing her pelvis, and sustaining a head-injury (closed or open, I do not know). Things are touch and go. Her name is Raye if you're a praying person.

Ah! Little Beth just smashed a light bulb. I gotto go clean up glass. I leave you with some words from Anthony Burgess on grace:

1. Let the heart-searching Christian distinguish between Grace in the idea or definition of it, and the real existence of it in it's subject. When Divines do write or speak about grace, they commonly describe it in it's abstracted and exact nature: even as Tully deciphers his Orators, or Plato his Commonwealth. Now because the people of God reade and hear such rules and definitions, they conclude they have not grace, because not according to such a description. But grace in a definition is one thing, and grace in the heart is another thing: The participation of grace is not as perfect as the description of it.

2. Let them constantly consider the difference between truth of grace and perfection of grace. Not attending to this many times breedeth perplexing doubts; perfection of parts is one thing, and of degrees is another. It's true this definition is doubted of, thinking that to affirm even a perfection of parts, though not of degrees, bordereth too much on Pelagianism, and that no man hath perfection of parts, but is to grow therein, as much as in degrees. But certainly if there be not a perfection of parts, then believers could not be said to be regenerated, to be new creatures, to have the image of God repaired in them; for these expressions do necessarily suppose the essence, though not the perfection of godliness. Let therefore the humble soul aspire and breathe after perfection, but take comfort in the discovery of the truth of grace, though in a low degree.

3. Let them make a difference between truth of grace, and the evidence or assurance of it. It's no good argument to conclude they have it not, because they perceive it not: Some diseases take away the sense of natural life, and no wonder then if there be such obstructions that do sometimes hinder the perceiving of our spiritual life; and although it be a known saying of Austin, That whosoever doth believe doth perceive and feel he doth believe, yet that is to be understood of a potential aptitude, if there be no strong impediment, otherwise grace and the assurance of it are many times separable, hence the promises are made to him that hath grace, not that knoweth he hath it.

4. Let them yet further distinguish between the having of grace absolutely, and the enjoying of it according to our desires. The godly man sometimes staggereth, questioning whether he hath grace, because he hath not as much as he would have and praieth for: Even as some covetous men think not themselves rich, because they have not so vast an estate as they have inordinately propounded to themselves.

5. Let not the godly man make the work of grace upon another mans heart the Rule upon his own; yet how often will the tender heart be making such comparisons, because they have not been wrought upon in such a manner, and to such a degree as others whom they know, therefore they are apt to doubt of all. But we reade in the Scripture of different conversions of men to Christ, and therefore we must not limit God to one way.

6. Let them not fail to distinguish between partial hypocrisie and total. There is no godly man but he hath hypocrisie in him, as well as others; but the presence and the predominancy must be distinguished, else woe to the most upright man that liveth. Lastly, This must not be forgotten, that even in hypocrisie or any other sin predominating, there must be difference made between a violent infested prevalescy, and a constant, total and quiet submission to it. David in the matter of Uriah had hypocrisie and guile of heart, even prevailing over him, but it was contrary to the principles of grace within, and therefore sin did not alwaies keep durable and quiet possession. In so much that a difference is to be made about a godly mans sins of infirmities; some are ordinary, but some (such as Davids we mentioned) are extraordinary; in these sinne hath more reigning power, yet it can never obtain a full and quiet possession.