Tag Archives: Praise

Edward Taylor: Mine eyes, Lord, shed no tears but ink

04 Tuesday Jul 2017

Posted by in Edward Taylor, Literature, Uncategorized

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The poet begins with a seemingly impossible scene: a King of unsurpassed glory who blazes like the sun (whose crown a bunch of sunbeams was). Even his throne is made of life (sat on a cushion all of sunshine clear). The palace itself is a mass of precious stones.

Was there a palace of pure gold, all ston’d
And paved with pearls, who gates rich jasper were,
And throne a carbuncle, who King enthroned
Sat on a cushion all of sunshine clear;
Whose crown a bunch of sunbeams was: I should
Prize such as in his favor shrine me would.

Now, if there were such a place, he would desire the honor and fellowship of that king (I should prize such as in his favor shrine me would).

Such a King does exist: Christ the king. The poem is headed with the note that it is a meditation on Ephesians 2:18: “For through him we both have access by one Spirit unto the Father.”

Thy milk white hand, my glorious Lord, doth this:
It opes this gate and me conducts into
This golden palace whose rich pavement is
Of precious stones; and to this king also.
Thus throned and crowned: whose words are ‘bellished all
With brighter beams than e’re the sun let fall.

This stanza continues on with the imagery from the throne room of heaven in Revelation 4 & 5 and the depiction of heaven in chapters 21-22. The Lord gives us access unto this throne. It is interesting in this poem that it is the “words” in particular which are embellished and brighter than the sun.

The words of Christ — whose is the Word of God — are what grants access to this throne. In John 6:48, Peter says that Christ has the words of eternal life. In John 15:3, Jesus says that the disciples are clean because of the word he has spoken. The topic is too big for this discussion, but it is present here.

The poet having recognized the wonder of what has been granted him, turns on himself: He does not prize this honor as he should:

But oh! poor me, thy sluggish servant, I
More blockish than a block, as blockhead, stand.
Though mine affections quick as lightning fly
On toys, they snail-like move to kiss thy hand.
My coal-black doth thy milk-white hand avoid
That would above the Milky Way me guide.

Here he notes the common complaint of all who being to realize the astounding grant of God in Christ: What could be more wonderful than access to God? But, the things which most easily excite my affections are bauble, “toys”. What stupidity to treasure toys when endless beauty and glory can be had for the reception?

His despair now turns to God: Why should this even be? What is the aim of God in letting such a fool access to such wonder?

What aim’st at, Lord? [What do you aim at] that I should be so cross.
My mind is leaden in thy golden shine.
Though all o’re Spirit when this dirty dross
Doth touch it with it smutting leaden lines.
What shall an eagle t’catch a fly thus run?
Or angel dive after a mote inth’sun?

My presence, my words, my hand can only make things dirty (smutting). An eagle wouldn’t chase down a fly. An angel wouldn’t chance dust — why this with me?

And thus, he turns the fire of his poem upon himself: I should be wracked with sorrow and tears at my evil. I can see this is true of me, and yet the tears are missing. I have this knowledge: but not the affections. I should attack myself for this foolishness – but I can’t.

He then hits the point of the poem: All I have for sorrow is this poem (Mine eyes, Lord, shed no tears but ink):

What folly’s this? I fain would take, I think,
Vengeance upon myself. But I confess
I can’t. Mine eyes, Lord, shed no tears but ink.
My hand works, are words, and wordiness.
Earth’s toys wear knots of my affection, nay,
though from thy glorious self they’re stole away.

His heart is set upon the tokens and marks of the world — which are just, at best stolen glory.

Here he poem makes a turn: repentance.

The genius — if you will — of Christianity is that it both shows human beings our poverty and foolishness — our depravity and then it leads us to desire to be free: but we are not freed by our personal effort, but by the gracious work of God.

Conviction is not guilt: Conviction is a sight of sin and movement toward God. The true heart of Christianity is this constant turning away and toward: it is believing the God will receive me:

Oh! that my heart was made thy golden box
Full of affections, and of love divine
Knit all of tassles, and in true-love knots
To garnish o’re this worthy work of thine.
This box and all therein more rich than gold,
In sacred flames, I to thee offer would.

The human heart should be a box to treasure up affections toward God. As Richard Sibbes writes in the Faithful Covenanter:

Examine what affections we have to God: for it is affection that makes a Christian.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 6 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1863), 10.

With thy rich tissue my poor soul array
And lead me to thy Father’s house above.
Thy grace’s storehouse make my soul I pray.
Thy praise shall then wear tassels of my love.
If thou conduct me in thy Father’s ways
I’ll be the golden trumpet of thy praise.

Make a man who can praise you; transform me (lead me) and dress me in love for you and I’ll praise you. The desire to praise Christ — who is worthy of such praise is the hope of the Christian. This is not a servile praise but honest joy. We praise many lesser things — and our greatest moments of joy are in those moments we praise.

 

The Spiritual Chymist, Upon the Payment of a Pepper-Corn

20 Friday Jan 2017

Posted by in Glory, Praise, Uncategorized, William Spurstowe, William Spurstowe, Worship, Worship

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MEDITATION XXXVIII
Upon the Payment of a Pepper-corn

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(Photo courtesy of John Lodder)

Logicians have a maxim, Relations sunt minimas entitatis & maxime efficace: relations are the smallest entity, and of the greatest efficacy: the truth which may appear in the payment of a single peppercorn, that freeholders pay their landlord, they do it not with any hope or intent to enrich him; but to acknowledge that they hold all from him. To affect the one it is not have to mean about you, get a preservers the Lord’s right fully as a greater rent, and aggravates the tenant’s folly to withhold more then if the demand had been higher.

What Naaman’s servant spoke on to him, If the prophet had bid thee do some great thing, wouldest thou not have done it? How much rather then, when he saith to thee, wash and be clean?

The condition which meet bounty happily has so easy had been by the same hand and power restraints to a more costly and ample homage ought it not to have been performed? How much more when nothing is required but what may how inexcusable then must the ingratitude of those men be, receiving all their blessings from God, withhold a peppercorn of praise and honor for him, which is the only thing that they can pay or that he expects? To cast the least mite into his treasury, which may add to its richest, is beyond the line if men or angels, for if it could admit to increase [if the praise could make God’s existing merit and treasure larger than it is at present], the abundance of it were not infinite: but to adore its fullness and to acknowledge that from it they derived theirs is the duty of all the partake of it.

This is the only homage that those Stars of the Morning and Sons of God who behold his face do given in heaven, and this it is which the children of men should give on earth. But alas! From how few are those sacred dues tendered to God, though all be his debtors? Does not the rich man when well flows in on him like a river forget that only the Lord gives him power to get riches? And sacrifice onto his neck, and burn incense onto his drag? Is it not the sin that God charges all Israel with, that they rejoice in the thing of nought, and say have we not taken horns to us by our own strength?

Yea, does he not expressly say that he will not get his glory onto another? Shall any man then take it onto himself? And yet what stolen bread is so sweet to any taste as the secret nimmings and purloinings of God’s glory our onto the palate of most? If any design be effected, they think that their wisdom has brought about; if any difficulties be removed, they ascribed it to their industry; if success and victory due build upon their sword, it is their own arm and right hand that has obtained it. O how great is that pride and on thankfulness which reigns in the hearts of men who affect to rob God, rather than to honor can’t, and she denied him to be the author of what they possess, than to acknowledge the tenure that they hold in capite [a holding immediately from the king; English law].

Stealing from men may be acquitted again with single or double, with fourfold or sevenfold restitution: but the filching from God’s glory can never be answered. For who can give anything to him which he has not received? Others may steal of necessity, to satisfy hungry; but such [as do not praise God] violate out of pride and wantonness the Exchequer of Heaven, and shall never escape undetected or unpunished.

Consider therefore this all you who are ready to kiss your own hands for every blessing that comes upon you, to what danger you expose yourselves, while you rob God – whose name is Jealous, who will vindicate the glory of neglected goodness in the severe triumphs of his impartial justice. It is Bernard’s expression Uti datis, ut innatis est maxima superbia, to use God’s gifts as things inbred in us is the highest arrogance. And what less merit than the very condemnation of the Devil – whose first sin (as some divines [theologians] conceive) was an affection of independent happiness, without any respect or habitude to God. I cannot wonder that the blackness of his sin and the dreadfulness of his Fall should not make all to fear the least shadow and semblance of such a crime in themselves as must bring upon them the like ruin.

Look upon him you proud ones and tremble, who are abettors of Nature against Grace, and resolve the salvation of man ultimately in to the freedom of the will rather than into the efficacy of God’s grace. [The one ] who in the work of conversion make the grace of God to have only the work of a midwife, to help the child into the world but not be the parent and sole author of it. Is not this to cross the great design of the Gospel, which is to exalt and honor God and Christ? That he that glorieth might glory in the Lord? And is not every tittle of the Gospel as dear to God as every tittle of the Law? Can then any diminish aught from it and be guiltless?

Oh fear then to take the least due from God who has threatened to take his part out of the Book of Life and out of the holy City and from the things which are written in the Book of God.

Non test devotions dedisse probe totum, sed fraudis retinuisse vel minimum, It is not devotion, says Prosper rightly against his Collator, to acknowledge almost all from God, but accursed theft to ascribe though but a very little to ourselves.

Lord, therefore, whatever others do
Keep me humble,
That as I receive all from thee,
So I may render that tribute of praise which thou expects from me
Both cheerfully and faithfully;
And though it can add nothing to thy perfection,
No more than my beholding and admiring the Sun’s light can increase it
Yet let me say, as Holy David did,
Not unto us, O Lord,
Not unto us,
But unto thy name be the glory
For thy mercy
And for thy truth’s sake.

Doctrine of the Church 2: The Church is Doxological

11 Saturday Jul 2015

Posted by in Ecclesiology, Lectures

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The New Testament church met together for a specific purpose. Paul urges his readers that whatever they do, they should “do all to the glory of God” (1 Cor 10:31). Therefore, the church exists to glorify God. Everything the church does should be done with the purpose of glorifying God and exalting Christ. At the same time, however, Paul emphasizes the need for believers to be edified because when believer were edified or built up, then God receives glory (1 Cor 12). There are at least five main ways this purpose is accomplished. First, the church glorifies God through worship which involves reading and preaching God’s word (1 Cor 1:23-24; Col. 4:6; 1 Tim 4:2), praying (1 Tim 2:8), singing (Eph 5:19; Col 3:16-17), taking a collection (1 Cor 16;22; 2 Cor 9:612) and celebrating the Lord’s Supper (1 Cor 11:17-34). Second, the church glorifies God through fellowship, which includes bearing one another’s burdens (Gal 6:2; see also Acts 2:42; Heb 10:24-25). Third, the church glorifies God through discipleship, which includes equipping all believers (Eph 4:11-12) and training new leaders (1 Tim 2:2). Fourth, the church glorifies God through service, which includes using one’s spiritual gifts (1 Tim 4:14). Finally, the church glorifies God through evangelism and missions. Jesus gave his disciples the Great Commission (Mt 28:19-20) and Paul expected the churches he planted to share the good news with others.[1]

[1] Benjamin Merkle, ed., “Paul’s Ecclesiology,” in Paul’s Mission Methods: In His Time and Ours, ed. Robert L. Plummmer and John Mark Terry (Downer’s Grove: IVP, 2012), 58.

The lecture notes may be found here:  Lesson 2 The Church is Doxological

We must expect and desire that which will not disappoint

28 Thursday May 2015

Posted by in 1 Peter, Preaching, Sermons

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1 Peter 1:3–9 (ESV)

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

This lesson was recorded in November 2011

Meditation: God Hath Highly Exalted Him (Philippians 2:9)

27 Saturday Sep 2014

Posted by in Christology, Edward Taylor, Literature

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Look till thy looks low wan, my soul; here’s ground.
The world’s bright eyes dashed out: day-light so brave
Bemidnighted; the sparkling sun paled-round
With flowering rays lies buried in its grave
The candle of the world blown-out, down fell.
Life knocked ahead by death: heaven by hell.

Alas! this world all filled up to the brim
With sins, devils, crowding men to hell.
For whose relief, God’s milkwhite Lamb stepped in
Whom those cursed imps did worry, flesh and fell.
Tread under foot, did clap their wings and so
Like dunghill cocks over their conquered crow.

Brave pious fraud; as if the setting sun
Dropped like a fire ball into the seas
And so went out. But to the East come, run:
You’ll meet the morn shrined with its flowering rays.
This Lamb in laying of these lions dead;
Drank of the brook, and so lifted up his head.

Oh sweet, sweet joy! These rampant fiends befooled.
They made their gall his winding sheet; although
They of the heart-ache must, or be cooled
With inflammation of the lungs, they know.
He’s canceling the bond, and making pay:
And balancing accounts: its Reckoning Day.

See, how he from the count-house shining went,
In flashing folds of burnished glory, and
Dashed out all curses from the covenant
Hath Justice’s acquittance in his hand
Plucked out death’s sting, and Serpent’s head did mall
The bars and gates of Hell he brake all down.

The curse thus lodged within his flesh, and coiled
Can’t run from him to his, so much he gave.
And like a giant he awoke, beside
The Sun of Righteousness rose out of’s grave.
And setting foot upon its neck, I sing
Grave, where’s thy victory? Death, Where’s thy sting?

Notes: 
The basic point of the poem is that in Christ’s death, Christ did not lose his enemies, but rather overcame his cosmic enemies and accomplished redemption for humanity.

Lamb: In John 1:29 we have recorded that John the Baptist refers to Jesus, “Behold the Lamb of God who takes away the sin of the world!” In Revelation, Jesus is again referred to as a “lamb”:
Revelation 5:6–10 (ESV)
6 And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth. 7 And he went and took the scroll from the right hand of him who was seated on the throne. 8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying,
“Worthy are you to take the scroll
and to open its seals,
for you were slain, and by your blood you ransomed people for God
from every tribe and language and people and nation,
10  and you have made them a kingdom and priests to our God,
and they shall reign on the earth.”

Canceling a bond/Cosmic Conflict:
Colossians 2:12–15 (ESV)
12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
Discharging the Curse:
The Mosaic law contained a curse for those who failed to meet its demands. Jesus bore the curse of the law, discharging it:
Galatians 3:10–14 (ESV)
10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

Bearing Sin in His Body:
1 Peter 2:21–25 (ESV)
21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. 24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

Crushing the Serpent’s Head:
Following the Fall, God pronounces the doom of the Serpent through the “seed of the woman” who will crush the serpent’s (Satan’s) head. Genesis 3:15.

Victory Over Death:
1 Corinthians 15:50–57 (ESV)
50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.”
55  “O death, where is your victory?
O death, where is your sting?”
56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

Philippians 2:

Philippians 2:1–11 (ESV)2 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus,

6 who, though he was in the form of God, did not count equality with God a thing to be grasped,

7 but emptied himself, by taking the form of a servant, being born in the likeness of men.

8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Thomas Manton on Psalm 119:65, continued

04 Friday Jul 2014

Posted by in Biblical Counseling, Discipleship, Psalms, Thankfulness, Thomas Manton

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The previous post may be found here

Doctrine 2: We should give thanks for what we have received. “We should not be always, craving, always complaining; there should be a mixture of thanksgiving.” Colossians 4:6.

A. “There is a time for all things, for confessing sin, for begging mercy, for thankful acknowledgements” “As no condition is so bad but a good man can find reason of praising God”. James 5:13, Psalms 50:15

B. “Self love will put us upon prayer, but love of God upon praise and thanksgiving”

C. “It is for the glory and honour of God that his servants should speak good of his name. When they are always complaining, they bring an ill report upon the ways of God, like the spies that went to view the promised land; but it a great invitation to others when we can tell them how good God hath been to us” Psalms 34:8

D. It is for our profit, “We do no more thrive in victory, over corruption, or the increase of divers graces, because we do no more give thanks.”

E. It prevents many sins.

1. Hardness of heart

2. Murmuring, fretting, quarelling

Use: This must urge us to be thankful in fact.

To remedy this:

A. Be thankful to God for everything we enjoy. Hosea 2:8, Isaiah 1:3

B. When we are thankful, let us be particular for each thing: not merely thankful for a generic “all” Psalms 139:17

C. Trace benefits to their fountain: God. Psalms 138:2, Hosea 13:11, Isaiah 38:17

D. When you think of what you actually possess, you will see that many would be thankful for your condition. John 14:22

E. Consider your own unworthiness to have actually received anything from God. Genesis 32:10, 2 Samuel 7:18

Doctrine 3: Thankfulness must acknowledge that good comes according to God’s promise, “according to your word“. Joshua 23:14, 1 Kings 8:56

This will bring great benefit:

A. To us:

1. It will confirm our faith

2. Seeing something which comes by way of promise, will increase its sweetness

B. To others, “you will invite, encourage, and strengthen them in believing.”

Use: “Let us look to the accomplishment of these promises, and trust God the more for the future.” Hebrews 11:13, Romans 18:21, Psalms 116:11, Psalms 31:22.

Edward Taylor, A King Indeed.1

21 Saturday Jun 2014

Posted by in Christology, Edward Taylor, Literature, Praise

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A king, a king, a king indeed, a king

Writh up in glory! Glory’s glorious throne

Is glorified by him, presented him.

And all the crowns of glory are his own.

A king, wise, just, gracious, magnificent.

Kings unto him are whistles; indigent.

“Writh up in glory”: twisted up, thus composed in glory.

Scansion: The accent on the second line “writh” draws attention to the command.

The fifth line piles up accents in such a manner as to slow the progress of the line and thus give emphasis to each aspect of God’s character -‘ , ‘, ‘, ‘-, ‘—

The reference given for this poem is Revelation 19:6, “On his robe and on his thigh is written King of kings and Lord of lords.” The scene is the Second Coming of Christ to defeat his enemies, avenge his people, and establish his visible rule:

11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.
12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself.
13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.
14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses.
15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.
16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.
The greatness of God compared to all created things is a common theme of Scripture. Isaiah 40 reads, for example:

12 Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance?
13 Who has measured the Spirit of the LORD, or what man shows him his counsel?
14 Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding?
15 Behold, the nations are like a drop from a bucket, and are accounted as the dust on the scales; behold, he takes up the coastlands like fine dust.
16 Lebanon would not suffice for fuel, nor are its beasts enough for a burnt offering.
17 All the nations are as nothing before him, they are accounted by him as less than nothing and emptiness.

The glory of God is the sum of his character, his “name”. When Moses asks for a revelation of God’s glory, God responds by stating His name:

5 The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD.
6 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,
7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”
8 And Moses quickly bowed his head toward the earth and worshiped. Exodus 33:5-8.

Wisdom and justice are attributed also to God’s rule:

to the only wise God be glory forevermore through Jesus Christ! Amen. Romans 16:27

But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom. Hebrews 1:8

Edward Taylor, Raptures of Glory.7

30 Friday May 2014

Posted by in Edward Taylor, Glory, Literature, Praise

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The previous post in this series may be found here:

Having seen the beauty of Christ and the coldness of his heart, Taylor prays that God would stir-up his heart. In this eighth stanza, Taylor uses an image which has no particular place in the Bible, but which would make sense of Taylor’s circumstances. His notebooks date the poem November 1685, in the midst of the Little Ice Age. You can almost feel the frozen poet trying to warm his body as he looks out on the winter snow and ice.

The stanza asks God to row golden oars to warm his heart. He seeks a flame which will melt the frozen lake [of his affections]. He calls God’s love the sun — which Taylor saw all too little in cold November.

Lord may thy priestly golden oars but make
A rowing in my lumpish heart, thou’lt see
My chilly numbed affections charm, and break
Out in rapid flame of love to thee.
Yea, they unto thyself will fly in flocks
When thy warm sun my frozen lake unlocks.

The next stanza requires some knowledge of the High Priest’s clothing. In Exodus 28, God sets out garments for the High Priest. He was required to wear a vestment decorated with precious stones. The names of the tribes of Israel were written on the stones, so that when Aaron (the first High Priest) came before The Lord, he would “bear their names before the Lord”:

9 You shall take two onyx stones, and engrave on them the names of the sons of Israel,
10 six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth.
11 As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree.
12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the LORD on his two shoulders for remembrance.

Jesus, under the New Covenant, is final High Priest:

1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven,
2 a minister in the holy places, in the true tent that the Lord set up, not man. Hebrews 8:1-2

His name is to be buried in the “pearly rocks” — the jewels upon the ephod. This is a reference to the doctrine that one who comes to true saving faith is counted by God as crucified with Christ (buried) and now alive with Christ:

3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?
4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. Romans 6:3-4

Be thou my High Priest, Lord; and let my name
Lie in some grave dug in these pearly rocks
Upon thy ephod’s shoulders piece, like flame
Or graved in thy breat plate-gem: brave knops.
Thou’lt then me bear before thy Father’s throne
Rolled up in folds of glory of thine own.

The last stanza picks up another image of the eschatological hope of the Christian. First, he uses the image of a crown, which is a picture of the rewards to be received by those find in Christ (see, e.g., 1 Peter 5:4). He then addresses the glorious praise of those who see Christ in the end:

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, Hebrews 12:22

And:

6 And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.
7 And he went and took the scroll from the right hand of him who was seated on the throne.
8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.
9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.”
11 Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands,
12 saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”
13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”
14 And the four living creatures said, “Amen!” and the elders fell down and worshiped. Revelation 5:6-14

One of these gems, I beg, Lord, that so well
Begrace thy breast plat, and thy ephod clever
To stud my crown therewith: or let me dwell
Among the their sparkling, glancing shades forever.
I’st then be decked in glory bright to sing
With angels Hallelujah to my King.

Paul Baynes, Brief Directions Unto a Godly life, Chapter Fourteen, Prayer

14 Wednesday May 2014

Posted by in Biblical Counseling, Confession, Ministry, Paul Baynes, Praise, Prayer, Richard Sibbes

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/13/paul-baynes-brief-directions-unto-a-godly-life-chapter-thirteen-spiritual-armor/

CHAPTER FOURTEEN: THE SPIRITUAL DISCIPLINE OF PRAYER

Now to comes to those helps either by ourselves alone or other also (for the other kind shall have another place) there are prayer and reading.

Prayer is calling upon God according to his will. It has two parts, thanksgiving amd request. Whereunto is added to be confession of sins.

Thanksgiving

Thanksgiving is that part of prayer in which we be comforted by some benefit, which in favor God bestows upon us, [and] are drawn to love and praise and show forth fruits thereof. In this direction there to be observed three things, and three motives onto them.

The first motivation is knowledge and due consideration of some particular benefit received or promised us. 1 Samuel 25:32, Genesis 24:27, Luke 17:15. Without these three can be no true and hearty thanks giving, howsoever and words there be a protestation for fashion’s sake.

The second is joy and gladness of heart, for the benefit which we think up or call to mind. Psalm 126:1-2. Except we find sweetness in the mercies, no duty of thanks can include sort be performed by them.

The third is a persuasion that the benefit for which we give thanks comes to us from God’s fatherly love. This is a far greater cause of gladness the benefit itself. Psalm 116:5

The Duty of Thanksgiving

The first duty is the continuance of our love to God. Psalm 126:1.

The second is a desire to set forth his glory and in words to profess and confess his goodness. For if we love the Lord, we cannot but be carried with this fervent desire to advance and magnify. Psalm 116:12, Psalm 111.

The third is a further preceding in obedience and walk worthy of his kindness. This is one if it be lacking from the rest, makes them all lame and main goodness odious to God as the mortlings which were offered to him and sacrifices. Deuteronomy 6:10 — 11, Psalm 50:16.

If in this manner we should frame ourselves to thankfulness, it must needs be a mighty and forcible means to mollify the hard heart and to hold under the sturdy corruptions of it[1]. So they may be subject to God, yea even went strong provocations to draw up to the contrary.
Confession

Thus much for Thanksgiving. Now for confession. Confession is an acknowledgment of ourselves to be guilty and worthily to deserve God’s wrath for our grievous offenses; together with a free and humble bewailing of them before God. [As for sins which are unknown, we confess them generally.] But those which we do know (according to the nature of them) particularly.

To the right practice of this, there are four things required:

The first, that we feel our sins odious and burdensome to us.

Secondly, that we accuse ourselves of them to God.

Thirdly, that we stand at his mercy, having deserved condemnation.

Fourthly, that we abase ourselves thereby, and so are weakened and our pride abated.

All these are in the confession of David, Psalm 51; of Daniel in Daniel 9; of the prodigal son in Luke 15:7.

Now this confession being from time to time often made onto God, will not suffer us to go far and live long in any sin. [Instead] hunt it out, before it be warm and nestled in us[2]. And therefore it must needs be of great force to strengthen us in a godly life.

Request

The last part of prayer is request. It is that part of prayer wherein we earnestly pour out our suits onto God, in contrition of heart, according to his will, with comfortable hope that through Christ we shall be heard, and therefore forsaking the sin which might hinder our suit.

The Duty of Requesting

In this duty also there are four things to be observed.

First, that we show this contrition of heart, by being pressed with feeling of our wants [that is what we lack, our], unworthiness, miserable estate, and manifold miseries, earnestly desiring to be pardoned and eased. 1 Samuel 1:15. Luke 18:3.

If this be so (as will soon follow upon right confession), we shall neither pray in lip labor which God abhors[3]; nor think ourselves too good to wait upon God’s leisure, if at first he grant not a request, but continue them as he commands.

But we ask only those things which we have a word for, and in such sort as he has promised them[4]. 1 John 5:14.

That we quicken ourselves[5] to come in faith and confidence in ofttimes to come cheerfully to this duty. James 6:1. John 16:24.

The Fruits of Requesting

Now to the end that we may come with cheerful the light onto this duty, let us consider the fruits which are especially three.

First, that by prayer we are made in a sort acquainted and familiar with God, and know his mind and will, and how he is affected to us, being admitted to speak to him. James 4:8, John 15:26, Revelation 3:10.

Secondly, that ot gives life to God’s graces in us, which before lay half dead. As we may see an example of Esther.

Thirdly, it reaches out to us in our greatest need, the good things and gifts of God which our-selves desire. Matthew 7:7.

A Final Note
The fourth and last property of prayer is that we bring not with us the sins which will turn away the ears of God from hearing us. Such are any sins not repented of, but laid in, secretly at the least, and not renounced. Proverbs 28:19, Psalm 7:4.

These are the parts of prayer which if they be reverently and humbly at joined together, as they ought, accompanied with the aforementioned properties; if we be fallen, they will raise us up; if we be heavy, they will comfort us; if we be dull, they will quicken us; they are a present remedy to the oppressed heart, preserver of the godly life, a giver of strength to the weak, a special means to make a man live in every estate wherein God has set him. Therefore prayer must needs be a strong and mighty help to the godly life for if we pray well, and keep ourselves in case fit to perform this duty, we shall not need fear in our life teeny great annoyance.

 

 

[1] To mollify a hard heart would be to make a hard heart soft. To hold under corruptions would be resist and force out corruptions.

[2] Discover and expose your own sins before you become comfortable with your sins.

[3] Bare outward formality, conduct without a true corresponding frame of heart, is condemned by God. Isaiah 1:12-14. The Puritans repeatedly condemned such formality. They rather commended “heart religion” (to use the phrase of John Wesley from the next century). “God requires the heart; and religion is most in managing and tuning the affections, for they are the wind that carries the soul to every duty. A man is like the dead sea without affections.” “The Spiritual Favorite”, by Richard Sibbes in vol. 6 of the collected works, page 97.

[4] Our prayers must be such as accord with the revelation of God in Scripture.

[5] Strengthen and make ourselves more alive.

Praise in Summer – Richard Wilbur

21 Monday Apr 2014

Posted by in Literature, Richard Wilbur, Worship

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Richard Wilbur’s poem, “Praise in Summer” from The Beautiful Changes and Other Poems, 1947 begins with a series of re-readings of nature. Thus, moles do not merely dig holes but they “fly overhead the dead”. Ranging through the things before him, he asks why “this mad instead”. Why are we not content with the wonder of the world as made.

Such forcing one-thing into another “Perverts our praise to uncreation”.

Poetry at its greatest does not unmake the world, but causes us to see the world as wonderfully as it actually is.

But Wilbur is actually doing something else here. He is bringing a Christian understanding to the art.  The Christian must see creation as very good –fallen, sadly — but that is only a temporary condition. The eternal, the permanent is the restoration of all things. Uncreation/de-creation is the mark of judgment and sin.

Thus, in viewing the creation with joy and clarity one brings praise for the Creator:

Does sense so stale that it must needs derange

The world to know it? To a praiseful eye

Should it not be enough of fresh and strange 

That trees grow green, and moles course in clay

And sparrows sweep the ceiling of our day?