Book Review: Are We Together? By R.C. Sproul

Are We Together? A Protestant Analyzes Roman Catholicism by R.C. Sproul
My rating: 4 of 5 stars

R.C. Sproul has offered a very helpful contribution to the discussion of Roman Catholicism vs. Protestantism. It is far from settling the debate though. And there are pros and cons to this book, but the pros outweigh the cons, which is why I gave it four stars.

PROS: It's brief and very easy to read. It covers six major concerns of the Roman Catholic Church, and all six of those concerns are modern concerns (not ancient or medieval concerns which aren't very relevant today). Sproul also presents a very optimistic view of that tradition as well. He doesn't bash Roman Catholicism anywhere in the book, which was very refreshing. The last chapter on "Mary" is worth the price of the book alone. In fact, I consider the evidence presented in chapter 6 on Mary to be a very clear expose of mariolatry which pervades some, if not most of Roman Catholicism.

CONS: The major downside to this book is found in his closing thoughts. R.C. Sproul concludes that Roman Catholics could possibly be considered Christian brethren, but protestants should not presume to do so. Moreover, Sproul contends that protestants should evangelize Roman Catholics as though they cannot be saved unless they embrace the "protestant" doctrine of justification by faith alone and stop venerating Mary. Even though the Roman Catholic doctrines about Mary are so obviously contrary to Scripture to protestants, and their view of Justification is also contrived and compounded with man-made contradictory traditions, I don't personally conclude that Roman Catholics should not be considered Christians right from the outset, especially if they've been baptized and profess faith in Jesus Christ as their Lord and Savior. I also don't personally think that Roman Catholics should be singled out as targets for evangelism. Many protestants need evangelization too, but I wouldn't presume that they weren't christians either because they hold to man-made contradictory and unbiblical protestant traditions.

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Book Review: Paul and the Jews by Andrew Das

Paul and the Jews by A. Andrew Das
My rating: 4 of 5 stars

I have a tremendous amount of respect for Andrew Das. His work is very scholarly, which tends to drag a little, which is why I only gave it four stars. But on a better note, Das maintains a healthy balance of majorly neglected reformed doctrines in our day, such as the relevance of Mosaic Law for New Covenant Christian ethics. I don't agree with a few of his views (particularly his pro-Israel eschatology), but his insights into Pauline theology are exceptionally helpful. He makes Lutheran theology look great. I highly recommend Das, especially if you are interested in studying the book of Romans.

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Martin Luther on "Ceremonies"

The more I study Martin Luther's scholarly publications, the more I realize how certain branches of modern "Lutheranism" have clearly steered away from his own views regarding theology and ethics. Recently I've been studying a newly published reader's edition of Martin Luther's Christian Freedom, which is based upon Luther's original Latin edition, one which he personally dedicated to Pope Leo X as well. The more widely distributed and popular German edition, from which older English translations derive, was loosely based on Luther's Latin manuscript, and omitted certain portions (for reasons which we don't know).1 Below is one of those edited portions from the original Latin manuscript, and it concerns the subject of liturgical "ceremonies" and their usefulness. For protestants who have been raised to think that Luther was staunchly against all liturgical ceremonies and works, the following statements by Luther will come as a surprise. Martin Luther wrote:

There are many who, when they hear of this liberty of faith, immediately turn it into an occasion for the flesh. ...They do not want to show themselves free and Christian in any other way than by their contempt and rebuking of ceremonies, traditions, and human laws. They do this as if they were Christians merely because they do no fast on the established days. Or they devour meat while others are fasting. Or they omit the customary prayers, scoffing at the precepts of men with upturned nose, while they utterly neglect everything else that pertains to the Christian religion.  

...This life cannot be conducted without ceremonies and works. For the hotblooded and those in the young age of adolescence have need of being restrained and guarded by these chains. Each one must discipline his own body by these efforts. Thus, it is necessary that the minister of Christ be prudent and faithful in ruling and teaching the people of Christ. He must act in such a manner regarding all these topics that their conscience and faith may not be offended, and no notion or root of bitterness may spring up among them, and so many be defiled. Paul warned the Hebrews about this defilement that happens when faith is lost, that they may not begin to be corrupted by a notion about works, as if they were to be justified through them. This happens easily. It defiles very many unless faith is constantly taught at the same time, though this cannot be avoided when faith is silenced and only the ordinances of men are taught. This has been done until now by the pestilential, godless, soul-murdering traditions of our pontiffs and opinions of our theologians, with countless souls having been drawn down to hell by these snares...2

1. Martin Luther, Christian Freedom: Faith Working Through Love [St Louis, MO: Concordia Publishing House, 2011] selections from p. 44
2.  Ibid. p. 78-9, 83

Martin Luther and his naiveté

Many protestants will be surprised to learn that Martin Luther, who is most famous for jump-starting the "Great Protestant Reformation" by nailing his Ninety-five Theses to the church door in Wittenberg, Saxony, was convinced that the Pope (at that time, Leo X1) was morally innocent in the following threat of excommunication against him. Instead, Luther honestly thought that the Roman Curia2 was the real problem. 

The Chronology of these events is actually quite simple, but they're important for grasping the significance of Luther's responsive letter to Pope Leo's threat. In 1517 Luther posted his "Ninety-five Theses" (or so they're called3). The next year, 1518, Pope Leo X ordered the Augustinians to control Luther and his teaching. Two years after that, on June 12th, 1520, Leo issued his papal bull Exsurge Domine ("Rise up, O Lord"), threatening Luther with excommunication from the Church, which Luther received in October. Under the threat of excommunication, Luther heeded some council of the Augustinians, who wanted Luther to write a letter to Leo explaining that he never intended to attack him personally. Below is a series of excerpts from his letter to Pope Leo X:

   In the midst of the monsters of the present time, with whom the affair and controversy surrounding me has now entered its third year, I am compelled from time to time to look also to you and be mindful of you, most blessed father Leo. 

   ...As far as I am aware, whenever it has been necessary to mention your person, I have said nothing but the best and most splendid things about you. If indeed I had done otherwise, I myself could by no means have approved it and would have supported wholeheartedly the judgment of those men concerning me. Nothing would have been more pleasing than to recant such rashness and godlessness on my part. I have called you Daniel in Babylon, and every reader knows quite well with what exceptional zeal I defended your well-known innocence against your slanderer Sylvester.

   ...Wherefore, most excellent Leo, I beg of you to allow that by this letter I have been cleared of all charges, and to persuade yourself that I have never thought any evil concerning your person; furthermore, that I am such a one as to wish the best things to befall you for eternity, and that I have no dispute with any man concerning morals, but only concerning the Word of truth. In all other things, I will yield to anyone, but I am neither able nor willing to forsake and deny the Word. He who thinks otherwise of me, or has imbibed my words in another sense, does not think rightly, and has not imbibed the truth.

   Your See, however, I have of course denounced the institution that is called the Roman Curia. Neither you nor any man can deny it to be more corrupt than any Babylon or Sodom. As far as I can tell, it has that kind of deplorable, desperate, and lamentable unrighteousness. I have been filled with indignation that the people of Christ should be deceived under your name and the pretext of the Roman Church, and so I have resisted, and will resist, as long as the spirit of faith lives within me. Not that I am striving after impossibilities, or hoping that any good can be accomplished in that most disorderly Babylon by my work alone, with the fury of so many flatterers standing against me; rather, that I recognize myself to be a debtor to my Roman brethren. In their interest, it is necessary for me to consider in what way fewer of them may be ruined, or how they may be less ruined, by the Roman plagues. For nothing else from Rome has flooded the world for many years now---of which you yourself are not ignorant---than the laying waste of goods, of bodies, of souls, and the worst examples of all the worst things. For these things are clearer than light to everyone. From the Roman Church---at one time the most holy church of all---there has been fashioned the most lawless den of thieves, the most shameless brothel of all, a kingdom of sin, death, and hell, so that not even Antichrist, if he should come, would be able to think of anything to add to its wickedness. 

   Meanwhile you, Leo, are sitting like a lamb in the midst of wolves, like Daniel in the midst of lions. You dwell with Ezekiel among scorpions. What can you alone do against these monsters? ...Is it not true that there is nothing under the vast heavens more corrupt, more pestilential, more hateful, than the Roman Curia? For she incomparably surpasses the impiety of the Turks. So, in actuality, she who was once the gate of heaven is now lying open as a sort of mouth of hell. She is such a mouth as cannot be blocked up. Due to the pressing wrath of God, one course alone is left to us pitiable men: to call back and save some few, if we can, from that Roman abyss, as I have called it. 

   Behold, Leo my father, with what intent, with what cause I have raged against that seat of pestilence. I am far from having raged against your person. I even hoped that I would win favor and establish your safety, if I were to strike energetically and sharply at that prison of yours, or rather at your hell. For whatever assault contrived by any gifted men that can be mounted against the confusion of this godless Curia will be beneficial to you and to your safety, and to many others with you. They do their duty to you who do harm to her. They glorify Christ who in every way curse her. In short, they are Christians who are not Romans.4 

1.  Giovanni de' Medici of the famous Florentine Medicis
2.  The Roman Curia was the council of cardinals and officials upon whom the Pope depended for making plans and implementing decisions for the bishops, abbots, parish priests and laity.
3.  The real name of the "Ninety-five Theses" was Disputation on the Power and Efficacy of Indulgences
4.  Martin Luther, Christian Freedom: Faith Working Through Love [St Louis, MO: Concordia Publishing House, 2011] selections from pp. 27-32

Preparation for Conquest

As I noted in a previous post, according to the literary structure of Matthew chapter ten, the instructions which Jesus gives to his twelve apostles are structured with a neat chiastic framework, and the very center of this chiasm is his instruction to not fear God's enemies, but rather to fear God. There is good reason for Jesus to be instructing his "twelve" this way, for they (and many other Christian Jews) would soon encounter severe persecution for their proclamation of the gospel, and for their own well-being they would need to fear God more than man. The structure clearly emphasizes this important principle: 

A)  Instructions to the twelve apostles  (10:5-15)

   B)  Persecution and family division  (10:16-23)

      C)  Enemies of the Master’s household  (10:24-25)

         D1)  Consolation of the twelve: "Do not fear them..." (10:26-27)

            D2)  "Do not fear those who... but Fear Him who can..." (10:28-30)

         D3)  Consolation of the twelve: "Do not fear, therefore..." (10:31-33)

      C’)  Enemies of the Master’s household  (10:34-36)

   B’)  Persecution and family division  (10:37-39)

A’)  Reception of the twelve apostles  (10:40-42)

Also, as noted in a previous post, according to the typology of Matthew chapter ten, the people of Israel are wandering in a wilderness, and awaiting God's instructions for them concerning their entrance into His promised inheritance. In this sense, this chapter is similar to the book of Deuteronomy, which is a sermon-like discourse given by Moses before the people entered the promised land. All throughout Deuteronomy, the people of Israel receive instructions from Yahweh through their mediator, Moses, to not fear the idolaters of the land (Deut. 1:21; 3:2, 22; 20:3; 31:6,8), but rather to fear Yahweh instead (Deut. 4:10; 5:29; 6:2, 13, 24; 8:6; 10:12, 20; 13:4; 14:23; 17:13, 19; 19:20; 28:58; 31:12, 13). 

In Matthew chapter ten, the typology between Jesus and Moses is clear. Just as Moses, the mediator between God and Israel, was a type of Christ, so Jesus is a type of Moses, only a greater Moses, who instructs twelve "rulers" of Israel in preparation for conquest. But Jesus is not set on the mere conquest of the land of Canaan (or Judea). Rather, Jesus is set on a conquest which begins in Judea, then spreads to Samaria, followed by its permeation through the uttermost parts of the world (Acts 1:8; 8:1; 9:31; Col. 1:3-6). Jesus sends (apostello) these twelve men of Israel to spy out the land even as Moses sent (apostello) twelve men of Israel (Num. 13:2, 17 LXX; Deut. 1:22-23 LXX). Jesus, like Moses of old, knows the same land is filled with idolatry and corruption like the land of Canaan long ago. He knows he is sending these men into the midst of giants -- giant idolaters and lawbreakers -- who despise and prey upon his disciples like wolves because of the God they worship and the gospel of his Kingdom which they proclaim. But it is because Yahweh is with them that they can have confidence in their proclamation of the gospel -- the gospel that Yahweh's kingdom is at hand, and that resistance to Yahweh's gospel is futile. 

Even when Yahweh's own people resist Him, the promise of His Word remains true. If they choose to rebel against Yahweh's gospel, not one of them among that evil generation would see the good land that Yahweh swore to give them (Deut. 1:35). This is what gives Jesus' instructions such a great sense of urgency. They were to proclaim to the inhabitants of the land -- in this case, the "lost sheep of the house of Israel" (10:6) -- that the Kingdom of Yahweh was at hand, and that those who refuse to receive His good news would suffer imminent judgment. Jesus instructs his twelve apostles, saying: "Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town." (Matt. 10:15). 

The "day of judgment" for "the land of Sodom and Gomorrah" (i.e. the inhabitants thereof) mentioned here is, logically, a reference to the final Day of Judgment at the end of redemptive history (Matt. 11:22; 12:41, 42; Acts 17:31; Rom. 14:10-11; 2 Cor. 5:10). Every Israelite understood that Yahweh determined to temporally judge Sodom and Gomorrah with complete physical destruction because of it's great idolatry and lawlessness (Gen. 13:13; 18:20; 19; Deut. 29:23), which made all future references to "Sodom and Gomorrah" a proverbial expression of warning against God's temporal judgment upon an idolatrous and lawless nation like them. And by comparing Sodom and Gomorrah with the towns of Israel (and the inhabitants thereof), Jesus is, logically, comparing God's temporal judgment upon those towns of Israel too. In other words, those towns of Israel which reject the gospel of the Kingdom of God in their midst would be judged temporally like Sodom and Gomorrah because of their wickedness and lawlessness, and both of them, i.e. the inhabitants of those towns and the inhabitants of Sodom and Gomorrah, would have to stand before God together on some final Day of judgment as well.

Indeed, it is their rejection of the gospel of the Kingdom of God which ushers in  the "coming of the Son of Man" mentioned a few verses later (v. 23), and is also mentioned throughout the gospels (Matt. 16:28; 24:27, 30; 37, 39, 44, 26:64; Luke 21; Mark 13). In Matt. 10:17-23, Jesus tells his apostles that they would suffer persecution from other Jewish brethren all the way up to the time when "the Son of Man comes." Jesus tells them:

...they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name's sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

Far too often the "coming of the Son of Man" is mistaken for the final Day of Judgment or some future event (beyond our present time) in which Jesus returns bodily. But actually, the "coming of the Son of Man" is not a reference to the final Day of Judgment at all. Rather, it is a reference to the temporal day of judgment upon Israel, the (then) soon-coming judgment upon Israel which culminated in the destruction of Jerusalem in 70A.D. It is a time marked with betrayal by one's own siblings, parents, and Jewish rulers because of their allegiance to this gospel of the Kingdom of Jesus Christ (Matt. 10:17-23; cf. Luke 21:5-33, Mark 13:1-31; Matt. 24:1-35).

In Matthew chapter ten, Jesus is giving his twelve apostles instructions to go into the land and to proclaim the gospel of God's Kingdom in their midst, and those who received Jesus' apostles received the one who sent them (Jesus). And those who received Jesus, received the one who sent him (the Father). Those who would not receive his apostles, and rather chose instead to rebel against the Word of the Lord Jesus Christ and the Father who sent him, would receive worse judgment from the Father than Sodom and Gomorrah on the final Day of judgment. But just as Sodom and Gomorrah faced the wrath of Almighty God temporally, so too would Israel as Jesus prophesied (Matt. 10:17-23; cf. Luke 21:5-33, Mark 13:1-31; Matt. 24:1-35).

Dialog in Heaven

Below is one of my favorite scenes from Milton’s Paradise Lost.  It’s known as the “dialog in Heaven.” It comes from book 3, almost immediately after the first two books expound a major dialog in Hell between Satan and other demons who were cast there as punishment for their rebellion after their defeat in battle against Almighty God. Just before this dialog in Heaven begins, Satan and the other demons agree to exact revenge upon God by finding a way to entice Adam and Eve to rebel against God as well, and Satan freely offers to lead that rebellion. Satan then embarks on a cosmic voyage from Hell to Earth in order to exact his revenge.

In the heavenly dialog which follows, there are five distinctive sections. First, the narrator speaks, introducing the Heavenly Council in a glorious manner. Second, the Almighty Father speaks to His Son, followed by the narrator again. Third, the Only Begotten Son speaks in return to His Father, followed by a brief comment of the narrator again. Fourth, the Father replies to His Son, followed by an expression of silence among the angelic hosts (for the Father asks who, in all of heaven, would love mortal man and Divine justice enough to become moral themselves and satisfy man’s mortal crime with redeeming death). 

Last of all, the Son speaks in response to the Father, offering Himself as the redemption of the human race. Below is Milton’s sketch of that epic dialog in Heaven:

Now had the Almighty Father from above,

From the pure Empyrean where he sits

High Thron'd above all highth, bent down his eye,

His own works and their works at once to view:

About him all the Sanctities of Heaven

Stood thick as Starrs, and from his sight receiv'd

Beatitude past utterance; on his right

The radiant image of his Glory sat,

His onely Son; On Earth he first beheld

Our two first Parents, yet the onely two

Of mankind, in the happie Garden plac't,

Reaping immortal fruits of joy and love,

Uninterrupted joy, unrivald love

In blissful solitude; he then survey'd

Hell and the Gulf between, and Satan there

Coasting the wall of Heav'n on this side Night

In the dun Air sublime, and ready now

To stoop with wearied wings, and willing feet

On the bare outside of this World, that seem'd

Firm land imbosom'd without Firmament,

Uncertain which, in Ocean or in Air.

Him God beholding from his prospect high,

Wherein past, present, future he beholds,

Thus to his onely Son foreseeing spake:

Onely begotten Son, seest thou what rage

Transports our adversarie, whom no bounds

Prescrib'd, no barrs of Hell, nor all the chains

Heapt on him there, nor yet the main Abyss

Wide interrupt can hold; so bent he seems

On desparate reveng, that shall redound

Upon his own rebellious head. And now

Through all restraint broke loose he wings his way

Not farr off Heav'n, in the Precincts of light,

Directly towards the new created World,

And Man there plac't, with purpose to assay

If him by force he can destroy, or worse,

By some false guile pervert; and shall pervert

For man will heark'n to his glozing lyes,

And easily transgress the sole Command,

Sole pledge of his obedience: So will fall,

Hee and his faithless Progenie: whose fault?

Whose but his own? ingrate, he had of mee

All he could have; I made him just and right,

Sufficient to have stood, though free to fall.

Such I created all th' Ethereal Powers

And Spirits, both them who stood and them who faild;

Freely they stood who stood, and fell who fell.

Not free, what proof could they have givn sincere

Of true allegiance, constant Faith or Love,

Where onely what they needs must do, appeard,

Not what they would? what praise could they receive?

What pleasure I from such obedience paid,

When Will and Reason (Reason also is choice)

Useless and vain, of freedom both despoild,

Made passive both, had servd necessitie,

Not mee. They therefore as to right belongd,

So were created, nor can justly accuse

Thir maker, or thir making, or thir Fate,

As if predestination over-rul'd

Thir will, dispos'd by absolute Decree

Or high foreknowledge; they themselves decreed

Thir own revolt, not I: if I foreknew,

Foreknowledge had no influence on their fault,

Which had no less prov'd certain unforeknown.

So without least impulse or shadow of Fate,

Or aught by me immutablie foreseen,

They trespass, Authors to themselves in all

Both what they judge and what they choose; for so

I formd them free, and free they must remain,

Till they enthrall themselves: I else must change

Thir nature, and revoke the high Decree

Unchangeable, Eternal, which ordain'd

Thir freedom, they themselves ordain'd thir fall.

The first sort by thir own suggestion fell,

Self-tempted, self-deprav'd: Man falls deceiv'd

By the other first: Man therefore shall find grace,

The other none: in Mercy and Justice both,

Through Heav'n and Earth, so shall my glorie excel,

But Mercy first and last shall brightest shine.

Thus while God spake, ambrosial fragrance fill'd

All Heav'n, and in the blessed Spirits elect

Sense of new joy ineffable diffus'd:

Beyond compare the Son of God was seen

Most glorious, in him all his Father shon

Substantially express'd, and in his face

Divine compassion visibly appeerd,

Love without end, and without measure Grace,

Which uttering thus he to his Father spake:

O Father, gracious was that word which clos'd

Thy sovran sentence, that Man should find grace;

For which both Heav'n and Earth shall high extoll

Thy praises, with th' innumerable sound

Of Hymns and sacred Songs, wherewith thy Throne

Encompass'd shall resound thee ever blest.

For should Man finally be lost, should Man

Thy creature late so lov'd, thy youngest Son

Fall circumvented thus by fraud, though joynd

With his own folly? that be from thee farr,

That farr be from thee, Father, who art Judg

Of all things made, and judgest onely right.

Or shall the Adversarie thus obtain

His end, and frustrate thine, shall he fulfill

His malice, and thy goodness bring to naught,

Or proud return though to his heavier doom,

Yet with revenge accomplish't and to Hell

Draw after him the whole Race of mankind,

By him corrupted? or wilt thou thy self

Abolish thy Creation, and unmake,

For him, what for thy glorie thou hast made?

So should thy goodness and thy greatness both

Be questiond and blaspheam'd without defence.

To whom the great Creatour thus reply'd:

O Son, in whom my Soul hath chief delight,

Son of my bosom, Son who art alone

My word, my wisdom, and effectual might,

All hast thou spok'n as my thoughts are, all

As my Eternal purpose hath decreed:

Man shall not quite be lost, but sav'd who will,

Yet not of will in him, but grace in me

Freely voutsaft; once more I will renew

His lapsed powers, though forfeit and enthrall'd

By sin to foul exorbitant desires;

Upheld by me, yet once more he shall stand

On even ground against his mortal foe,

By me upheld, that he may know how frail

His fall'n condition is, and to me ow

All his deliv'rance, and to none but me.

Some I have chosen of peculiar grace

Elect above the rest; so is my will:

The rest shall hear me call, and oft be warnd

Thir sinful state, and to appease betimes

Th' incensed Deitie while offerd grace

Invites; for I will cleer thir senses dark,

What may suffice, and soft'n stonie hearts

To pray, repent, and bring obedience due.

To Prayer, repentance, and obedience due,

Though but endevord with sincere intent,

Mine ear shall not be slow, mine eye not shut.

And I will place within them as a guide

My Umpire Conscience, whom if they will hear,

Light after light well us'd they shall attain,

And to the end persisting, safe arrive.

This my long sufferance and my day of grace

They who neglect and scorn, shall never taste;

But hard be hard'nd, blind be blinded more,

That they may stumble on, and deeper fall;

And none but such from mercy I exclude.

But yet all is not don; Man disobeying,

Disloyal breaks his fealtie, and sinns

Against the high Supremacie of Heav'n,

Affecting God-head, and so loosing all,

To expiate his Treason hath naught left,

But to destruction sacred and devote,

He with his whole posteritie must dye,

Dye hee or Justice must; unless for him

Som other able, and as willing, pay

The rigid satisfaction, death for death.

Say Heav'nly Powers, where shall we find such love,

Which of ye will be mortal to redeem

Mans mortal crime, and just th' unjust to save,

Dwels in all Heaven charitie so deare?

He ask'd, but all the Heav'nly Quire stood mute,

And silence was in Heav'n: on mans behalf

Patron or Intercessor none appeerd,

Much less that durst upon his own head draw

The deadly forfeiture, and ransom set.

And now without redemption all mankind

Must have bin lost, adjudg'd to Death and Hell

By doom severe, had not the Son of God,

In whom the fulness dwells of love divine,

His dearest mediation thus renewed:

Father, thy word is past, man shall find grace;

And shall grace not find means, that finds her way,

The speediest of thy winged messengers,

To visit all thy creatures, and to all

Comes unprevented, unimplor'd, unsought,

Happie for man, so coming; he her aide

Can never seek, once dead in sins and lost;

Attonement for himself or offering meet,

Indebted and undon, hath none to bring:

Behold mee then, mee for him, life for life

I offer, on mee let thine anger fall;

Account mee man; I for his sake will leave

Thy bosom, and this glorie next to thee

Freely put off, and for him lastly dye

Well pleas'd, on me let Death wreck all his rage;

Under his gloomie power I shall not long

Lie vanquisht; thou hast givn me to possess

Life in my self for ever, by thee I live,

Though now to Death I yield, and am his due

All that of me can die, yet that debt paid,

Thou wilt not leave me in the loathsom grave

His prey, nor suffer my unspotted Soule

For ever with corruption there to dwell;

But I shall rise Victorious, and subdue

My Vanquisher, spoild of his vanted spoile;

Death his deaths wound shall then receive, and stoop

Inglorious, of his mortal sting disarm'd.

I through the ample Air in Triumph high

Shall lead Hell Captive maugre Hell, and show

The powers of darkness bound. Thou at the sight

Pleas'd, out of Heaven shalt look down and smile,

While by thee rais'd I ruin all my Foes,

Death last, and with his Carcass glut the Grave:

Then with the multitude of my redeemd

Shall enter Heaven long absent, and returne,

Father, to see thy face, wherein no cloud

Of anger shall remain, but peace assur'd,

And reconcilement; wrauth shall be no more

Thenceforth, but in thy presence Joy entire.

Science Fiction, by Doug Wilson