Tag Archives: Desire

Richard Sibbes, Sermons on Canticles 1.8 (Christ loves his bride, and so makes her lovely)

14 Tuesday May 2019

Posted by in Richard Sibbes, Song of Solomon, Uncategorized

≈ Leave a comment

Tags

, , , , , ,

Having completed his consideration of Canticles 4:16, Awake, O North wind he comes to answer:

Now, upon the church’s invitation for Christ to come into his garden, follows his gracious answer unto the church’s desire, in the first verse of this fifth chapter:

‘I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved,’ Cant. 5:1.

Having made some introductory observations, Sibbes comes to his exegesis

The first point is that Christ comes into this garden. Although Sibbes does not directly address this point, he seems to have this concept in mind: What would God have to do with sinful men? As it reads in Psalm 5:4 (AV), “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.”

God loves his Church and then makes it lovely:

First of all, God makes his church lovely, planteth good things therein, and then stirs up in her good desires: both fitness to pray from an inward gracious disposition, and holy desires; after which, Christ hearing the voice of his own Spirit in her, and regarding his own preparations, he answers them graciously. Whence, in the first place, we may observe, that,

God makes us good, stirs up holy desires in us, and then answers the desires of his holy Spirit in us.

This is paralleled in Paul’s discussion of marriage in Ephesians 5:25-27:

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

The love of Christ does not leave as we were, but the relentless action of the Holy Spirit works upon us to make more lovely to Christ. Because have been redeemed we are transformed; because of his love, we are made lovely. 

This incidentally, is the place upon which the Protestant and the Roman Catholic and the Orthodox differ, this matter of justification and sanctification. And while this subject is far too great to be handled in three sentences, there is a picture here of the distinction. As Thomas Brooks said, you are wise and know how to apply it.

This transformation of the heart worked by the love of God helps us to understand a wildly misapplied verse :

Psalm 37:4 (AV)

Delight thyself also in the LORD; and he shall give thee the desires of thine heart.

If I delight myself in the Lord, then he is the desire of my heart. God stirs us up to the best desire and then meets that desire. 

But Sibbes takes the application in a different direction and considers the question of prayer:

A notable place for this we have, Ps. 10:17, which shews how God first prepares the heart to pray, and then hears these desires of the soul stirred up by his own Spirit, ‘Lord, thou hast heard the desires of the humble.’ None are fit to pray but the humble, such as discern their own wants: ‘Thou wilt prepare their hearts, thou wilt make thine ear to hear.’ So Rom. 8:26, it is said, ‘Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.’ Thus the Spirit not only stirs up our heart to pray, but also prepares our hearts unto it. 

God must work in our hearts to prepare and deliver our prayer, because we would not have such in ourselves. 

Sibbes then turns to the matter of why God hearing our prayers. But since that is a topic onto itself, it will come next.

Precious Remedies Against Satan’s Devices, Device 1

28 Friday Dec 2018

Posted by in Biblical Counseling, Thomas Brooks, Uncategorized

≈ Leave a comment

Tags

, , , , ,

The first device addressed by Brooks has two elements: presentation and concealment

Device (1). To present the bait and hide the hook; to present the golden cup, and hide the poison; to present the sweet, the pleasure, and the profit that may flow in upon the soul by yielding to sin, and by hiding from the soul the wrath and misery that will certainly follow the committing of sin.

There is the presentation of the bait & the concealment of the hook. Brooks places this device as having its original use in the Garden:

By this device he took our first parents: Gen. 3:4, 5, ‘And the serpent said unto the woman, Ye shall not surely die: for God doth know, that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil.’ Your eyes shall be opened, and you shall be as gods! Here is the bait, the sweet, the pleasure, the profit. Oh, but he hides the hook,—the shame, the wrath, and the loss that would certainly follow!

This device has sufficient biblical warrant. It lies in the basic structure temptation itself. In Proverbs 5, the adulterous woman is described in just this way:

Proverbs 5:3–6 (ESV)

3           For the lips of a forbidden woman drip honey,

and her speech is smoother than oil,

4           but in the end she is bitter as wormwood,

sharp as a two-edged sword.

5           Her feet go down to death;

her steps follow the path to Sheol;

6           she does not ponder the path of life;

her ways wander, and she does not know it.

Look at the structure here: What is seen is all desirable: honey and oil. But what is not seen is the end: wormwood, sword, death, Sheol.  There is nothing in the presentation which is not desirable: that is the very point of temptation.  When fishing we use baits and lures fit to the fish and the fish’s palate. The fish is offered something which it desires:

James 1:14 (ESV)

14 But each person is tempted when he is lured and enticed by his own desire.

Our desire ensares us. When we are presented with a satisfaction to our desire, it is normal and appropriate – in many circumstances to fulfill that desire.

For instance, I am hungry. I see food which is good to eat. I eat it, satisfying my hunger. There is nothing bad in that. I am cold and wear a coat. There is nothing bad in that.

Temptation uses that same mechanism. Often the desires are perfectly good – if met in the right way and the right place. A desire for material security is not bad; but if it turns to theft and coveting, it becomes sin.

The things which are sin to us are things which lead to our sorrow and hurt – and the hurt of others. God has not forbidden us any good thing. God has forbidden us things which are hurtful to us. The Devil baits the hook with forbidden solutions to desire:

There is an opening of the eyes of the mind to contemplation and joy, and there is an opening of the eyes of the body to shame and confusion. He promiseth them the former, but intends the latter, and so cheats them—giving them an apple in exchange for a paradise, as he deals by thousands now-a-days. Satan with ease puts fallacies upon us by his golden baits, and then he leads us and leaves us in a fool’s paradise. He promises the soul honour, pleasure, profit, &c., but pays the soul with the greatest contempt, shame, and loss that can be.

Notice something else in Brooks’ description: the contemplation. In its initial stage, the tempting object may be rejected because it is known to be wrong. But as the contemplation ensues, the strength of desire overcomes the objection with the resulting death. As we look at the desirable object, the result of the object fades from view. The contemplation creates a bondage of the will:

Take heed of the servitude and bondage which the flesh is wont to bring upon the soul where it reigneth. It maketh men very slaves; the heart groweth weak, and lust strong, Ezek. 16:30. They are not under the government of the Spirit, but under the tyranny of their fleshly lusts, doing whatever it commandeth, be it never so base, foolish, and hurtful. If anger provoke them to revenge, they must fight, kill, and slay, and hazard their worldly interest for anger’s sake, or at least cannot forgive injuries for God’s sake; if filthy lusts send them to the lewd woman, away they go like a fool to the correction of the stocks; and though they dishonour God, ruin their estates, stain their fame, hazard their lives, yet lust will have it so, and they must obey. If covetousness say they must be rich, however they get it; they rise early, go to bed late, eat the bread of sorrow, and pierce through themselves with many cares: yea, make no question of right or wrong, trample conscience under foot, cast the fear of God behind their backs, and all because their imperious mistress, ambition, urgeth them to it. If envy and malice bid Cain kill his brother, he will break all bonds of nature to do it; if ambition bid Absalom rebel against his father, and kill him too, it shall be done, or he shall want his will. If covetousness bid Achan take a wedge of gold, he will do it, though he know it to be a cursed thing; if it bid Judas betray his Lord and Master, though he knew if he should do it, it had been better he had never been born, yet he will do it. Thus they are not at their own command, to do what reason and conscience inclineth them to do. If, sensible of their bondage, they would think of God and the world to come, and the state of their souls, lust will not permit it; if to break off this sensual course, they are not able; they are servants of corruption. Some, God hangeth up in chains of darkness for a warning to the rest of the world of the power of drunkenness, gluttony, avarice and wretched worldliness; yea, of every carnal man it is true: (John 8:34,) ‘Whosoever committeth sin, is the servant of sin.’ Therefore if the slavery and imperious disease begin to grow upon you, the flesh hath prevailed very far, and you need more to look to it, and that betimes.

Thomas Manton, The Complete Works of Thomas Manton, vol. 12 (London: James Nisbet & Co., 1873), 52–53. When this device works upon the heart, the poor soul is in grave danger. Mark these words of Manton: “Thus they are not at their own command, to do what reason and conscience inclineth them to do.”

There is a great power in this device, because it sails along with the course of desires and the natural of offer of this world:

By a golden bait he laboured to catch Christ, Mat. 4:8, 9. He shews him the beauty and the bravery of a bewitching world, which doubtless would have taken many a carnal heart; but here the devil’s fire fell upon wet tinder, and therefore took not. These tempting objects did not at all win upon his affections, nor dazzle his eyes, though many have eternally died of the wound of the eye, and fallen for ever by this vile strumpet the world, who, by laying forth her two fair breasts of profit and pleasure, hath wounded their souls, and cast them down into utter perdition. She hath, by the glistering of her pomp and preferment, slain millions; as the serpent Scytale, which, when she cannot overtake the fleeing passengers, doth, with her beautiful colours, astonish and amaze them, so that they have no power to pass away till she have stung them to death. Adversity hath slain her thousand, but prosperity her ten thousand.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 12–13.

 

For homework then:

 

Consider what sorts of sin you are prone to.  Then consider how the hook is baited: what is offered? Where is it offered? Consider the end. Use Proverbs 5 as a guide: immediately following the offer of the adulteress, there is a list of sorrow which will follow upon the sin.

The Spiritual Chymist, Meditation XXVIII

30 Wednesday May 2018

Posted by in Uncategorized, William Spurstowe, William Spurstowe

≈ Leave a comment

Tags

, , ,

5161383242_70b6900a66_o.jpg

Upon the Rudder of a Ship

Among other similitudes which St. James uses to show that great matters are effected by small means, this of the rudder of a ship is one [James 3:4-5], and he ushers it in with a single word, which the Scripture often prefixes to weighty sayings to render them more remarkable, Behold, also the ships, which though they be so great, are driven by fierce winds, yet are turned about with a very small helm whithersoever the governor listeth.

The right guidance of this single part is of such consequence to the safety of the whole as that every irregular motion may either hazard [here hazard is a verb] the vessel or greatly hinder its progress, when it answers not the just point of the compass. How continually are these words of direction, starboard, starboard, port, port, spoken by him that eyes the compass, repeated by him that hold the helm: to prevent all danger that may arise from mistakes. Or else how suddenly would rocks, waves, or sands make a prey of them? 

Well then might Aristotle in his mechanical questions propose it as a problem worthy of a resolution why a little helm hanging upon the outmost part of the ship should have such a great power as to move a vast bulk and weight with much facility amidst storms and gusts of wind? And may we not answer that the wisdom of these arts is God’s though the industry in the use of them is man’s.

But the more power it has the more apt emblem it is of that faculty of the will which in all moral actions is the spiritual rudder of the soul, to turn the whole man this way or that way as it pleases.  

The position of the Schools [the Medieval theological universities] is a truth, Inclinatio voluntatis est inclinatio totius compositi, the inclination of the will is the inclination of the whole person: and accord to the rectitude or pravity of its motion, both the man and his actions are denoted good or evil. And hence it is that Austin [St. Augustine] does often define sin by a mala voluntas [evil will/desire] and good by a bona voluntas [good will/desire] because of the dominion which the will has in the whole man. 

Of how absolute concernment is it then that this great engine which commands all the inferior powers of the soul, be not disordered.

If there be a dyspepsia in the stomach, in inflammation in the liver, or a taint in some other vital [organ] what can the less noble parts of the body contribute onto the health? If the foundation be out of course, how can the building stand? If the spring be polluted, who can expect the streams should be crystalline? If the will be vitiated, how can it be the fear, hatred, love, joy, desire, which in the sensitive part are passions but in the soul are immaterial affections, or rather, operations of the will and are found in angels themselves, should be pure and free from corruption of their principle? 

It is therefore necessary that this spiritual rudder have also a spiritual compass by which it may steer that so it motion stay not be destructive or at the least vain. And what this compass be but the Word and Will of God? Conformity and obedience unto which is the only happiness as well as the whole duty of man. It is man’s duty to will what God wills, because as he was made like unto God in his image, so he was made for God in his end. And it is the happiness of man to will and nill as God does, because he thereby only comes to obtain a true and perfect rest: Whether he have or want what he desires, he is still miserable: like Noah’s dove, restless and fluttering till it can find out an object where it may acquiescence; like the grave and the horse leech, always craving and never satisfied. 

See the O Christian from whence it is that this world, which is a tempestuous sea unto all, proves so fatal to many in the sad shipwreck of their eternal happiness. Is it not from the lawless motions of the will? Which when not governed by the will of God, as its perfect rule, is Cupiditas non voluntas, an impetuous and raging lust rather than a will. 

What was it that ruined our first parents, and in them all their posterity, but the inordinacy of their will; by which they lost both their happiness and holiness at once? And what is it under the Gospel into which Christ resolves the damnation of those that perish? Is it not that they will not come unto him that they might have life? All obedience or disobedience is properly, or at lest primary in no part but in the will, so that though other faculties of the soul in regeneration are sanctified and thereby made conformable to the will of god, yet obedience and disobedience are formally acts of the will and according to its qualifications is a man said to be obedient unto to God or disobedient. 

O that I could therefore awaken both myself and others to a due consideration of what importance it is like a wise and industrious pilot to guide this rudder of the soul, the will of man, by the unerring compass of the will of God. 

Heaven is a port for which we all profess ourselves bound, and can it ever be obtained by naked and inefficacious velleities, by a few faint wishing and wouldings?  What blind Balaam would then miss of it? What slothful man, that hides his hand in his bosom and will not so much as bring it to his mouth again [Prov. 19:24]might not then possess it, as well as any Caleb or Joshua, that wholly followed the Lord; or as dcivd who fulfilled all his wills [all that God desired]? 

Methink that saying of our Savior should be as goad in the side of every sluggard, Not everyone that saith unto me Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father which is in heaven. [Matt. 7:21] 

However,

O holy God

Let it quicken me to all diligence

In an entire conformity of my will to thy will

That so I may readily do what thou commands

And let me esteem it the best part of heaven’s happiness

That I shall one day do it perfectly

As the angels which behold thy face.

Mortification of Sin, Study Guide Chapter 11c (John Owen)

08 Saturday Aug 2015

Posted by in Biblical Counseling, Deuteronomy, Discipleship, John Owen, Micah, Mortification, Psalms

≈ Leave a comment

Tags

, , , , , , , , , , , , , , , , ,

The previous post in this series will be found here

10860509706_a1c6719766_o

Seventh General:

Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, “Thus far it shall go, and no farther.” If it have allowance for one step, it will take another.

  1. Sin in our actions begins as sin our hearts:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Mark 7:20–23 (ESV)

Thus, sin first begins in our thoughts and affections, it is an idea and desire before it ever becomes an action. Read James 1:14-15: What are the steps there listed for the beginning of sin?

Read Genesis 3:6: What takes place in Eve before she takes the fruit?

What about sins which seem to spring up spontaneously without any precursor, such a rage of anger: in what ways do such sins have start? Consider a recent experience of anger: What thoughts and desires had to be in place for anger to be possible? How would an increase in humility, pity, love have altered your heart in such a way that anger would not have been expressed? By way of comparison — consider other sins which you see others commit but you do follow in yourself. What is different your thoughts and affections that lead you to not following in that sin?

  1. We must stop sin at first actings.

It is impossible to fix bounds to sin. It is like water in a channel,—if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chap. 1:14, 15, that we may stop at the entrance.

 

Continue reading →

Desire and Sanctification 

26 Thursday Mar 2015

Posted by in Exegeting the Heart, Fear of the Lord

≈ Leave a comment

Tags

, , , , ,

How can we even hope for sanctification when our desire goes no deeper than the sound of the words?  Here is palpable desire – you can touch it and feel it in your bones.

 

Then he said, “Let me go, for the day has broken.” But Jacob said, “I will not let you go unless you bless me.” Genesis 32:26

Sent from my iPhone

That Which all the Saints of God

01 Thursday Jan 2015

Posted by in Hope, John Owen

≈ Leave a comment

Tags

, , , , ,

This immediate sight of Christ is that which all the saints of God in this life do breathe and pant after. Hence are they willing to be dissolved, or “desire to depart, that they may be with Christ,” which is best for them, Philippians 1:23. They choose “to be absent from the body, and present with the Lord,” 2 Corinthians 5:8; or that they may enjoy the inexpressibly longed-for sight of Christ in his glory. Those who do not so long for it, whose souls and minds are not frequently visited with earnest desires after it, unto whom the thoughts of it are not their relief in trouble, and their chiefest joy, are carnal, blind, and cannot see afar off. He that is truly spiritual entertains and refresheth himself with thoughts hereof continually.

John Owen, The Glory of Christ

Psalm 119:81-88 Translation and Notes

14 Monday Jul 2014

Posted by in Psalms

≈ Leave a comment

Tags

, , , , ,

My souls seeks your salvation

For in your word, I hope.

My eyes seek your promise

Saying, when you will comfort me?

Though I have become like a wineskin in smoke

I do not forget your statutes.

How long the days of your servant!

When will your justice be done to my pursuers?

The mockers have dug a pit for me

Despite your law.

All your commandments are truefirm

-By lies they pursue me: Save me!

They have almost made an end of me on earth

Yet I will not abandon your statutes.

According to your steadfast love make me live

For I will keep the testimonies of your mouth.

 

Hebrew Text & Notes:

Continue reading →

Plutarch’s Marriage Advice, Section 33: A Wife’s Honor

28 Monday Apr 2014

Posted by in Greek, New Testament Background, Plutarch

≈ Leave a comment

Tags

, , , , , , , , , , ,

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/04/24/plutarchs-marriage-advice-section-32-a-quiet-wife/

When the wealthy or rulers give honor to philosophers, they at the same time honor themselves. But when philosophers pay homage to the rich; they do not give themselves any glory, but rather dishonor themselves.

It’s the same with wives.

Those wives who willingly give deference to their husbands make themselves praiseworthy. But if they determine to be in charge rather than to be directed, they bring disgrace upon themselves.

Now husbands, do not rule your wife as if she were property; rather, treat her as the soul does the body, in sympathy, growing together in goodwill – that is best. Just as the body is cared for without being enslaved to the body’s desires & passions; even so, wives should be governed in joy and grace.

 

Greek Text & Notes:

Section 33

οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους αὑτούς τε, κοσμοῦσι κἀκείνους, οἱ δὲ φιλόσοφοι τοὺς πλουσίους θεραπεύοντες οὐκ ἐκείνους ποιοῦσιν ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους. τοῦτο συμβαίνει καὶ περὶ τὰς γυναῖκας. ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς ἀνδράσιν ἐπαινοῦνται, κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων ἀσχημονοῦσι. κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην κτήματος ἀλλʼ ὡς ψυχὴν σώματος, συμπαθοῦντα καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν. ὥσπερ οὖν σώματος ἔστι κήδεσθαι μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς ἐπιθυμίαις, οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον.

 

οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους

The rich and the rulers when they honor philosophers

The participle timontes, indicates the situation in which the principle verb (adorn, make orderly). Honoring connotes honoring with wealth.

αὑτούς τε, κοσμοῦσι κἀκείνους

them and they honor themselves

they honor both them (the philosophers) and themselves

οἱ δὲ φιλόσοφοι τοὺς πλουσίους θεραπεύοντες

But when philosophers the rich pay homage

The participle again sets out circumstance in which the principle verb takes place. Therapeuein means to either heal or to pay homage as to a god. Thus, the wealthy honor with money; the philosopher honors with respect. Babbitt has “paying court” which currently has the feel of irony: it sounds like a sycophant, not one giving honest respect.

 

οὐκ ἐκείνους ποιοῦσιν ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους

do not them they do honor but to themselves they [make] more dishonored

Here, the word for “honor” is doxa, which derives ultimately from the concept of opinion. It is an honor not of money but of reputation: “glory”.

τοῦτο συμβαίνει καὶ περὶ τὰς γυναῖκας

This goes together with and concerns the women/wives

Idiomatic: It is the same with wives

ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς ἀνδράσιν ἐπαινοῦνται

For subjecting themselves to their own husbands they are to be praised

The first participle may be either conditional or a participle of means. “If they subject themselves” or “by means of subjecting themselves”. The second participle shows the result of such conduct.

The second verb along with the men throw the attention forward toward the “they disgrace themselves” at the end of the sentence. The entire reason for such conduct is to obtain praise rather than blame.  In a honor/shame society, such consideration would have great force.

κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων ἀσχημονοῦσι

But desiring to control/rule rather than being controlled/ruled they disgrace [themselves]

The first participle hereβουλόμεναι is again either conditional or means. The infinitive is supplementary, it answers the incomplete thought of desiring/determining what?

The “de” answers to the proceeding “men”.

Kraptein has the idea of exercising power. It can mean attain or control or even support. Plutarch has chosen a word with some ambiguity, therefore, he makes clear the nature of the control in the following clause.

κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην κτήματος

But the husband should rule of his wife not as a despot [ruling] property

Ktematos means property, such as a field. Ktenos means a pack animal.

The infinitive seems to function as a imperative.

The accusatives marks “husband” as the subject of the infinitive verb.

ἀλλʼ ὡς ψυχὴν σώματος

rather as the soul [rules] the body.

The soul is accusative as the subject of the implied verb “to rule”. Somatos is genitive as the object of the verb.

συμπαθοῦντα καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν

by means of sympathy and growing together in good will which is right/just

ὥσπερ οὖν σώματος ἔστι κήδεσθαι

therefore just as the body is to be cared for

μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς ἐπιθυμίαις

not being made a slave/enslaved to its pleasures and to strong desires/lusts.

The kai coordinates two equal phrases. Epithumia is generally a negative term in the NT.

οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον

Thus to govern a wife cheerfully and graciously.

Here is Goodwin’s translation of the passage:

 

SECTION 33

Princes and kings honor themselves in giving honor to philosophers and learned men. On the other side, great personages admired and courted by philosophers are no way honored by their flatteries, which are rather a prejudice and stain to the reputation of those that use them. Thus it is with women, who in honoring and submitting to their husbands win for themselves honor and respect, but when they strive to get the mastery, they become a greater reproach to themselves than to those that are so ignominiously henpecked. But then again, it behooves a husband to control his wife, not as a master does his vassal, but as the soul governs the body, with the gentle hand of mutual friendship and reciprocal affection. For as the soul commands the body, without being subject to its pleasures and inordinate desires, in like manner should a man so exercise his authority over his wife, as to soften it with complaisance and kind requital of her loving submission.
Plutarch, Plutarch’s Morals., ed. Goodwin, vol. 2 (Medford, MA: Little, Brown, and Company, 1874), 498.

 

“nothing can perfectly satisfy it, but”

22 Friday Nov 2013

Posted by in 1 John, Christology, Desire, Glory, William Romaine

≈ Leave a comment

Tags

, , , , , ,

1 John 2:12-14 divides believers into little children, young men and fathers. William Romaine explains that Fathers are those who have gained a knowledge of Christ, which drives them with greater desire to know him more. We see this in many areas of life: a friend introduces us to some-thing, an artist, a writer, a sport, their friend. At first we may care little, but as we come to know a bit we find something to desire and so we seek to know more. Now in most things, the initial curiosity is soon exhausted. Those who become obsessed with a musical act for many years look sad to others. The object of interest simply does not warrant the attention.

It is not so with Christ “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). The creature is all derivative; the original is in God. Thus, a true knowledge of God in Jesus Christ can only serve to drive a greater knowledge (which leads to the mystery of the boring preacher — it takes a special skill to make dull an exposition of God’s majesty and work).

Romaine notes that the mark of maturity is an increased desire for God:

This is the character of those believers who are stedfast in the faith, and are become fathers, able now to teach others also. They have attained to that knowledge of Christ, which is life eternal, and they are daily pressing forward. What they already know of him increases their desire to know more. And by being always conversant with him, (for without him they can do nothing) they have continual opportunities of making new discoveries. In him are laid up treasures of every thing that is great and good. His riches are unsearchable, infinite, and eternal. There is no coming to the end of them. Believers are persuaded of it, and therefore they try to dig deep into this golden mine: It is all theirs. The farther they go, the more is their faith strengthened, and the more precious Christ becomes; for they find such an excellency in the knowledge of Christ Jesus their master, that their souls hunger and thirst to know more of him. The more they attain, the more their appetite increases, and nothing can perfectly satisfy it, but the full enjoyment of Christ in glory, when they shall know, even as also they are known. Till that blessed time come, they will be growing in grace and in the knowledge of God their Savior.

This is the distinguishing mark of these fathers, they are pressing forward. They have not yet attained to the perfect knowledge of Christ, but they are going on to perfection; and they make an happy progress. God meets them in, and blesses the means, which he has appointed for their daily growth.

William Romain, Treatise Upon the Life of Faith

Edward Taylor, What a Feast is This.2

24 Wednesday Apr 2013

Posted by in Discipleship, Edward Taylor, Literature, Meditation, Proverbs, Puritan, Song of Solomon

≈ Leave a comment

Tags

, , , , , , , , , , ,

(Analysis of the first stanza of this poem is found here: https://memoirandremains.wordpress.com/2013/01/28/edward-taylor-what-feast-is-this-1/)

7 A feast, a feast, a feast of spiced wine
8 Of wines upon the lees, refined well
9 Of fat things full of marrow, things divine
10 Of heavens blest cookery which doth excel.
11 The smell of Lebanon, and Carmel sweet
12 Are earthly damps unto this heavenly reek.

Taylor looking to the Lord’s Supper, continues in his praise for the glory of what is offered in Christ. He alludes to the feasts of wisdom in Proverbs and the bride in Canticles, both of which would be standard sources of imagery and mediation on the matter of the Christian and Christ.

Christ is such a great feast that nothing in the world – not even Lebanon and Carmel – with their highest offerings could offer something which would tempt him away.

Such praise is not hyperbole but rather the true aim of the spiritual life. Christians will often seem songs with language which aims in this direction (“you are the treasure that I seek”), but the profound passion and desire of Taylor is missing in both expression and in life.

Another element of Taylor’s poetry and meditation can be seen when this is compared to Jesus’ injunction:

34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Mark 8:34–38 (KJV 1900). When seen in isolation, Jesus’ call to discipleship sounds wholly negative – yet, as shown by Taylor’s poem, the rejection of the world comes about due to the desire for something better. Deny this world, follow me – because you will get me, and I am worth more than all the world.

We miss the radical and delightful nature of Christ and discipleship when we seek to mix Christ with the world – adding Christ as a good thing, a spice; rather than seeing Christ as worth more than all of Lebanon and Carmel (I was speaking a couple of days ago about Lebanon with a man from there – and even now, despite its hardships, the place is one of great beauty).

Such meditation upon the beauty and greatness of Christ makes leaving the world behind not a burden but a joy.

A feast, a feast, a feast: A figure of amplification/repetition like this has effect of increasing the emotional content: A feast, a feast, a feast ! – of spiced wine. “Spiced” should be pronounced as two syllables: spic-ed (as should “refined” in the next line).

A feast of spiced wine: The narrow phrase “spiced wine” occurs in Canticles 8:2

I would lead thee, and bring thee into my mother’s house, who would instruct me:

I would cause thee to drink of spiced wine of the juice of my pomegranate.

Song of Solomon 8:2 (KJV 1900). Fredericks comments on this phrase, “The rare word ‘asis probably refes to stronger win, comparable to the Gr. gleuka in Acts 2:13 ….This drink is probably intended by Shulmmith to stimulate sexual arousal in Solomon.

Another possible reference is to the mixed wine offered at Wisdom’s feast:

Wisdom hath builded her house,

She hath hewn out her seven pillars:

2 She hath killed her beasts; she hath mingled her wine;

She hath also furnished her table.

3 She hath sent forth her maidens:

She crieth upon the highest places of the city,

4 Whoso is simple, let him turn in hither:

As for him that wanteth understanding, she saith to him,

5 Come, eat of my bread,

And drink of the wine which I have mingled.

Proverbs 9:1–5 (KJV 1900). The correspondence of Christ and Wisdom is a common motif (See, e.g. 1 Cor. 1:30), thus the allusion to wisdom’s feast would not be beyond Taylor’s reference.

Wine upon the lees: wine may be left upon the “lees” to development the taste. http://www.wineweekly.com/wine-basics/wine-terms/wine-term-lees/

Earthly damps: Damp had a common usage which revolved around the concept of stopping or lessening a good.

The serving of God with cheerfulness strengtheneth both body and mind; whereas excess of grief damps the spirit and enfeebles the body, unfitting us for the service of either God or man.

James Nichols, Puritan Sermons, Volume 4 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 189. “How May we Give Christ a Satisfying Account, Why we Attend Upon the Ministry of the Word?” by Rev. Samuel Annesley, LL.D. Several such examples could be given.

Reek: Reek has no negative connotations. Thomas Brooks (an English Puritan, and thus a bit earlier than Taylor) records the following similar usage:

By all these instances, it is most evident that no earthly portions can satisfy the souls of men. Can a man fill up his chest with air? or can he fill up the huge ocean with a drop of water? or can a few drops of beer quench the thirst of a man in a burning fever? or can the smell of meat, or the reeking fume of a ladle, or dreaming of a banquet, satisfy an hungry stomach? No! no more can any earthly portions fill or satisfy the heart of man. If emptiness can fill the soul, if vanity can satisfy the soul, or if vexation can give content to the soul, then may earthly portions satisfy the soul, but not till then. When a man can gather grapes of thorns, and figs of thistles, and turn day into night, and winter into summer, then shall he find satisfaction in the creatures; but not before. All earthly portions are weighed in the balance of the sanctuary, and they are found to be lighter than the dust of the balance; and this will rather inflame the thirst than quench it.

Thomas Brooks, The Complete Works of Thomas Brooks, Volume 2, ed. “A Matchless Portion”, Alexander Balloch Grosart (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 34-35.

By this time, Taylor’s usage would be old fashioned: by the 1650’s the negative sense of the word was recorded (http://www.etymonline.com/index.php?term=reek&allowed_in_frame=0). Two possible explanations for the old fashioned usage ( beyond the near rhyme): 1) Poetry tends toward old language; and 2) living in New England, his personal vocabulary would not necessarily track the most “modern” usage of England.