Tag Archives: Puritan Poetry

Edward Taylor: View all ye eyes above.1

20 Tuesday Jan 2015

Posted by in Ascension, Edward Taylor, Literature, Philippians

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View all ye eyes above, this sight which flings
Seraphic fancies in chill raptures high,
A turf of clay, yet bright Glory’s King
From dust to glory angel-like to fly.
A clod immortalized, behold,
Flies through the skies swifter than an angel could.

In this poem, Taylor meditates upon Philippians 2:9:

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.

The lines come at the end of the famous Carmen Christi (Song of Christ) which speaks of the Son of God prior to his incarnation (being God), willing became incarnate, suffered and died, was buried, resurrected and then ascends. Verse 9 begins the account of Christ’s ascension, that is, his ascending to the right hand of majesty on high to be seated as king.

“Eyes above”: all the heavenly realm.
Seraph: an angelic being. Isaiah 6:2:

Above him [the Lord] stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew.”

“A turf of clay”: Jesus Christ was a human being with a rational human soul: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is of God” (1 John 4:2).

“Yet bright Glory’s king”: Even though a man, Jesus was also God incarnate, and thus the King of Glory:

Psalm 24:7–10 (ESV)
7  Lift up your heads, O gates!
And be lifted up, O ancient doors,
that the King of glory may come in.
8  Who is this King of glory?
The Lord, strong and mighty,
the Lord, mighty in battle!
9  Lift up your heads, O gates!
And lift them up, O ancient doors,
that the King of glory may come in.
10  Who is this King of glory?
The Lord of hosts,
he is the King of glory! Selah

“A clod immoratlized” Jesus having risen from the dead, dies no more:

Romans 6:9 (ESV)
9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.

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.

Edward Taylor, A King Indeed.2

25 Wednesday Jun 2014

Posted by in Christology, Edward Taylor, Literature, Praise

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The previous post in this series may be found here

What is this throne all glory? Crown all gay?
Crown of all brightest shine of glory’s wealth?
This is a lisp of non-sense. I should say,
He is the throne and crown of glory ‘tself.
Should sun beams come to gild his glory they
Would be as ’twere to gild the sun with clay.

Jesus in his glory is portrayed as crowned. For example, Revelation 14:14:
“Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand.”

Matthew Bridges’s hymn begins:

Crown Him with many crowns, the Lamb upon His throne.
Hark! How the heavenly anthem drowns all music but its own.
Awake, my soul, and sing of Him who died for thee,
And hail Him as thy matchless King through all eternity.

“Lisp of non-sense”: speaking like a child. An interesting use of this phrase, which may have been known to Taylor, would be Calvin’s well-known (in theological circles) statement about God “lisping”:

“Indeed, that they dared abuse certain testimonies of Scripture was due to base ignorance; just as the error itself sprang from execrable madness. The Anthropomorphites, also, who imagined a corporeal God from the fact that Scripture often ascribes to him a mouth, ears, eyes, hands, and feet, are easily refuted. For who even of slight intelligence does not understand that, as nurses commonly do with infants, God is wont in a measure to “lisp” in speaking to us? Thus such forms of speaking do not so much express clearly what God is like as accommodate the knowledge of him to our slight capacity. To do this he must descend far beneath his loftiness.”
John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: Westminster, 1960), 1.13.1.

The idea of God’s glory and being the source and measure of glory is a frequent theme in Scripture. For example, Psalm 24:8-10:

8 Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle!
9 Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in.
10 Who is this King of glory? The LORD of hosts, he is the King of glory! Selah

“Gild the sun with clay”: gilding would diminish His beauty and glory.

The phrase reminds one of Shakespeare’s play, King John Act 4, scene 2 where Salisbury says:

Therefore, to be possess’d with double pomp,
To guard a title that was rich before,
To gild refined gold, to paint the lily,
To throw a perfume on the violet,
To smooth the ice, or add another hue
Unto the rainbow, or with taper-light
To seek the beauteous eye of heaven to garnish,
Is wasteful and ridiculous excess.

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.

Edward Taylor, Rapture of Love.6

24 Thursday Apr 2014

Posted by in Desire, Edward Taylor, Jonathan Edwards, Literature, Meditation, Praise

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/01/12/edward-taylor-raptures-of-love-5/

Frost bitten love, frozen affections! Blush:

What icy crystal mountain lodge in you?

What wingless wishes, hopes pinfeathered, tush!

Sore hooft desires hereof do in you spring?

Oh hard black kernel at the core! Not pant?

Encastled in a heart of adamant!

 

What strange congealed heart have I when I

Under such beauty like the sun

Able to make frozen affection fly,

And icicles of frostbit love to run.

Yea, and desires locked in a heart of steel

Or adamant, break prison, nothing feel.

 

Wingless: ungrown

Pinfeathered: undeveloped

Hooft: hast?

Not pant? Don’t you desire?

 

 

In these two stanzas, the poet turns to his own heart and notes that even though he sees such beauty in Christ, he does not respond as he should. The necessity of true and right response of the affection was a point underscored by the son of Taylor’s friend, himself a theologian of some repute:

And in the text, the Apostle observes how true religion operated in the Christians he wrote to, under their persecutions, whereby these benefits of persecution appeared in them; or what manner of operation of true religion, in them, it was, whereby their religion, under persecution, was manifested to be true religion, and eminently appeared in the genuine beauty and amiableness of true religion, and also appeared to be increased and purified, and so was like to be found unto praise, and honor, and glory, at the appearing of Jesus Christ. And there were two kinds of operation, or exercise of true religion, in them, under their sufferings, that the Apostle takes notice of in the text, wherein these benefits appeared.

  1.  Love to Christ; “Whom having not seen, ye love.” The world was ready to wonder, what strange principle it was, that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant, which was the object of sense: they seemed to the men of the world about them, as though they were beside themselves, and to act as though they hated themselves; there was nothing in their view, that could induce them thus to suffer, and support them under, and carry them through such trials. But although there was nothing that was seen, nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported ’em; yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually, whom the world saw not, and whom they themselves had never seen with bodily eyes.

2. Joy in Christ. Though their outward sufferings were very grievous, yet their inward spiritual joys were greater than their sufferings, and these supported them, and enabled them to suffer with cheerfulness.

— 95 —

There are two things which the Apostle takes notice of in the text concerning this joy. (1) The manner in which it rises, the way in which Christ, though unseen, is the foundation of it, viz. by faith; which is the evidence of things not seen; “In whom, though now ye see him not, yet believing, ye rejoice.” (2) The nature of this joy; “unspeakable and full of glory.” “Unspeakable” in the kind of it; very different from worldly joys, and carnal delights; of a vastly more pure, sublime and heavenly nature, being something supernatural, and truly divine, and so ineffably excellent; the sublimity, and exquisite sweetness of which, there were no words to set forth. Unspeakable also in degree; it pleasing God to give ’em this holy joy, with a liberal hand, and in large measure, in their state of persecution.

Their joy was “full of glory”: although the joy was unspeakable, and no words were sufficient to describe it; yet something might be said of it, and no words more fit to represent its excellency, than these, that it was “full of glory”; or, as it is in the original, “glorified joy.” In rejoicing with this joy, their minds were filled, as it were, with a glorious brightness, and their natures exalted and perfected: it was a most worthy, noble rejoicing, that did not corrupt and debase the mind, as many carnal joys do; but did greatly beautify and dignify it: it was a prelibation of the joy of heaven, that raised their minds to a degree of heavenly blessedness: it filled their minds with the light of God’s glory, and made ’em themselves to shine with some communication of that glory.

Hence the proposition or doctrine, that I would raise from these words is this,

DOCTRINE. True religion, in great part, consists in holy affections.

We see that the Apostle, in observing and remarking the operations and exercises of religion, in the Christians he wrote to, wherein their religion appeared to be true and of the right kind, when it had its greatest trial of what sort it was, being tried by persecution as gold is tried in the fire, and when their religion not only proved true, but was most pure, and cleansed from its dross and mixtures of that which was not true, and when religion appeared in them most in its genuine excellency and native beauty, and was found to praise, and honor, and glory; he singles out the religious affections of love and joy, that were then in exercise in them: these are the exercises of religion he takes notice of, wherein their religion did thus appear true and pure, and in its proper glory.

-Jonathan Edwards, Religious Affections, WJE, online, vol. 2.

Anne Bradstreet, As Weary Pilgrim Now at Rest

16 Wednesday Apr 2014

Posted by in 1 Corinthians, 2 Corinthians, Anne Bradstreet, Literature, Revelation

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As weary pilgrim, now at rest,

Hugs with delight his silent nest

His wasted limbs, no lie full soft

That miry steps have trodden oft

Blesses himself to think upon

His dangers past and travails done

The burning sun no more shall heat

Nor stormy rains on him shall beat.

The briars and thorns no more shall scratch

Not hungry wolves at him shall catch

He erring paths no more shall tread

Nor wild fruit eat instead of bread

For water cold he doth not long

For thirst no more shall parch his tongue

No rugged stones his feet shall gall

Nor stumps nor rocks cause him to fall

All cares and fear he bids farewell

And means in satisfy now to dwell.

A pilgrim I, on earth, perplexed

With sins, with cares and sorrows vexed

By age and pains brought to decay

My clay house moldering away

O how I long to be at rest

And soar on high among the blessed.

This body shall in silence sleep

Mine eyes no more shall ever weep

No fainting fits shall me assail

Nor grinding pains my body frail

With cares and fear ne’er cumbered be

Nor losses know, nor sorrows see

What thought my flesh shall there consume

It is the bed that Christ did perfume

And when a few years shall be gone

This mortal shall be cloth’d upon

A corrupt carcase down it lies

A glorious body it shall rise

In weakness and dishonor shown

In power ‘tis rais’d by Christ alone

Then soul and body shall unite

And of their maker have the sight

Such lasting joys shall there behold

As ear ne’r heard nor tongue e’er told

Lord make me ready for that day

Then come dear bridegroom Come away.

 

Notes:

  1. The image of a pilgrim was a common one for the Puritans. It derives from the language of Hebrews 11, a passage of Scripture which describes saints who came through the world (this life) as pilgrims with a view to living in a permanent homeland:

Hebrews 11:13–16 (AV)

13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

 

And the language of 1 Peter 2:11:
1 Peter 2:11 (AV)

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Hence we may gather divers grounds, that while we live in this world, a Christian is but a pilgrim and stranger. First, Heaven is his home, and this life is but a way, and he a passenger. And thus David accounted of himself, though a king, yet but a stranger, both himself and his fathers; and therefore, as a passenger, he provides for his journey, he stands not for ill usage, cares not to look after delights in the way, but uses them as advantageous to his journey.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 5 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1863), 136.

 

Resurrection: This imagery comes from 1 & 2 Corinthians.

1 Corinthians 15:35–57 (AV)

35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

51 Behold, I shew 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 trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

 

And:

2 Corinthians 4:16–5:5 (AV)

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

Chapter 5

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

 

The end of sorrows:

Revelation 21:1–4 (AV)

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

 

Anne Bradstreet: I Blessed His Name That Gave and Took

12 Wednesday Mar 2014

Posted by in affliction, Anne Bradstreet, Contentment, Faith, Literature, Puritan, Submission, Thankfulness

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Here follows some verse upon the burning of our house, July 10, 1666. Copyed out of a loose paper.

 

In silent night when rest I took,

For sorrow neer[1] I did not look,

I waken’d was with thundering nois[2]

And piteous shrieks of dreadful voice.

That fearful sound of fire and fire

Let no man know is my desire[3].

 

I, starting up, the light did spye

And to my God my heart did cry

To strengthen me in my distress

And not to leave me succourless[4].

Then coming out beheld a space,

The flame consume[5] my dwelling place.

 

And, when I could no longer look,

I blest his Name that gave and took[6],

That layd my good now in the dust[7]:

Yea, so it was, and so ‘twas just.

It was his own: it was not mine;

Far be it that I should repine.

 

He might of all justly bereft[8],

But yet sufficient for us left.[9]

When by the ruins oft I pass,

My sorrowing eyes aside did cast,

And here and there the places spy

Where of I sate[10], and long did lye.

 

Here stood that trunk, and there that chest;

There lay that store I counted best:

My pleasant things in ashes lye,

And them behold no more shall I.

Under thy[11] roof no guest shall sit,

Nor at thy table eat a bit.

 

No pleasant tale shall ‘ere be told,

Nor things recounted done of old.

No candle ‘ere shall shine in thee,

Nor bridgegroom’s voice ere  heard shall be.

In silence ever shall thou lye;

Adieu, adieu; all’s vanity[12].

 

The straight I gin[13] my heart to chide,

And did thy wealth[14] on earth abide?

Didst fix thy hope on mouldring dust,

The arm of flesh[15] didst make thy trust?[16]

Raise up thy thoughts above the skye

That dunghill mists away may flie.

 

Thou hast a house on high erect

Fram’d by that mighty architect[17]

With glory richly furnished,

Stands permanent tho: this be fled.

‘Its purchased and paid for too

By him who hath enough to do.

 

A prise so vast as is unknown,

Yet, by his gift, is made thine own.

Ther’s wealth enough, I need no more;

Farewell my pelf[18], farewell my store.

The world no longer let me love,

My hope and treasure lyes above.

 

 

 

[1] Near

[2] Noise

[3] Let no one think that I would desire such a thing. This point develops through the poem: Bradstreet sees God’s goodness in the loss and sets her hope upon God will bring. However, one should not see some glorying in her sorrow. The loss is real and painful, despite the good end God makes of it.

[4] Without succor, without help or aid.

[5] See at that time beheld the flaming consuming her dwelling place. The present tense is purposeful: I saw, at that time, the flame consume, et cetera.

[6] Upon hearing of the loss of his family and property, Job responds:

Job 1:20–21 (AV)

20 Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, 21 And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

 

[7] Job 21:25–26 (AV)

25 And another dieth in the bitterness of his soul, and never eateth with pleasure. 26 They shall lie down alike in the dust, and the worms shall cover them.

 

[8] God could rightly take everything, because all is his.

[9] 1 Timothy 6:6–8 (AV)

6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content.

 

[10] Sat

[11] At this point she turns to address the house directly.

[12] Ecclesiastes 1:2 (AV)

2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

 

[13] Begin

[14] Matthew 6:19–24 (AV)

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

 

[15] Jeremiah 17:5 (AV)

5 Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.

 

[16] At this point, she begins to reflect upon a common strain in Scripture:

2 Corinthians 4:16–18 (AV)

16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

 

 

[17] 2 Corinthians 5:1-10:

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

 

John 14:1–3 (AV)

1 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father’s house are many mansions [dwelling places, not the modern usage which means very large house] if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

 

 

[18] Pelf: property, money, riches. The word has a negative connotation: either the property was dishonestly gained, or it is trash and rubbish. 

The Call, A Poem by George Herbert

19 Wednesday Feb 2014

Posted by in Ephesians, George Herbert, John, Literature, Puritan

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Come, my Way, my Truth, my Life:

Such a Way, as gives us breath:

Such a Truth, as ends all strife:

Such a Life, as killeth death.

 

Come, my Light, my Feast, my Strength:

Such a Light, as shows a feast:

Such a Feast, as mends in length:

Such a Strength, as makes his guest.

 

Come, my Joy, my Love, my Heart:

Such a Joy, as none can move:

Such a Love, as none can part:

Such a Heart, as joyes in love.

 

 

Notes:

 Meter & Structure: The poem primarily uses regularly iambic feet (unaccented syllable, accented syllable, “my WAY, my TURTH, my LIFE). However, the first foot of each stanza begins with a single syllable, the strongly accented “Come”. This gives the poem a quick movement and also emphasis the imperative, “Come”.

 

The first foot of lines 2-4 are stressed-unstressed-stressed; the amphibrach: “Such a Way”. The effect of the amphibrach is to set the first part off of the line off as the subject of the clause, “SUCH a WAY — as gives us life”. Also note that each noun in lines 2-4 has been introduced in line 1.

 Each stanza begins with an imperatival prayer, “Come” followed by three nouns. In the first two stanzas, the nouns describe Christ and found in John’s Gospel. The third stanza describes the subject results of the relationship to Christ, joy, love, heart.

 In all three stanza, lines 2-4 show the effect of each attribute, “Life which kills death”.

 In addition to the end rhyme ABAB, Herbert has also embedded an additional in lines 2-4 of each stanza: The last word of the second line rhymes with the third word of the third line. The last word of the third line rhymes with the third word of the fourth line:

 Breath-truth

Stife-life

Feast-Feast

Length-Strength

Move-Love

Part-Heart

 

Descriptions of Christ: The descriptions of Christ would have been readily known to any contemporary reader of Herbert’s poem.

 

First Stanza: Way, Truth & Life: This comes directly from John 14:6. The scene is during the “last supper” of Jesus and his disciples. Jesus is asked a question and answers. Here is the contex and the quotation (as found in John 14:1-6, ESV translation):

 

1 “Let not your hearts be troubled. Believe in God; believe also in me.

2 In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?

3 And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.

4 And you know the way to where I am going.”

5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?”

6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

7 If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

 

Second Stanza: Light, Feast, Strength: This triad does not appear in a single verse; however it is a common set of associations in the gospel of John.

Light: The prologue to John’s Gospel makes repeated references to Jesus (the Word) being the true light:

 

1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 He was in the beginning with God.

3 All things were made through him, and without him was not any thing made that was made.

4 In him was life, and the life was the light of men.

5 The light shines in the darkness, and the darkness has not overcome it.

6 There was a man sent from God, whose name was John.

7 He came as a witness, to bear witness about the light, that all might believe through him.

8 He was not the light, but came to bear witness about the light.

9 The true light, which gives light to everyone, was coming into the world.

10 He was in the world, and the world was made through him, yet the world did not know him.

11 He came to his own, and his own people did not receive him.

12 But to all who did receive him, who believed in his name, he gave the right to become children of God,

13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. John 1:1-13

 

Jesus refers to himself as the “light” at a “feast”, which is recorded in John 7-8. In John 8:12, Jesus proclaims,

Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”

 The ESV Study Bible notes provides the background for this usage:

 

John 8:12 I am. See note on 6:35. Jesus is the light of the world (see note on 1:4–5; also 3:19–21; 12:35–36, 46). Jesus fulfills OT promises of the coming of the “light” of salvation and the “light” of God (e.g., Ex. 25:37; Lev. 24:2; Ps. 27:1; Isa. 9:2; 42:6; 49:6; John 9:5; Acts 13:47; 26:18, 23; Eph. 5:8–14; 1 John 1:5–7).

 

Feast: In addition to Jesus speaking at the feast, Jesus also said that he was the proper feast of humanity:

 

35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.

36 But I said to you that you have seen me and yet do not believe.

37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

38 For I have come down from heaven, not to do my own will but the will of him who sent me.

39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.

40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

John 6:35-40.

 

Certainly this “feast” will be a demonstration of “strength”.

 

The ESV Study Bible notes here:

 

John 6:35 Jesus’ claim, “I am the bread of life,” constitutes the first of seven “I am” sayings recorded in this Gospel (see chart). Apart from these sayings there are also several absolute statements where Jesus refers to himself as “I am” (e.g., v. 20; 8:24, 28, 58; 18:5), in keeping with the reference to God as “I am” in Ex. 3:14 and the book of Isaiah (e.g., Isa. 41:4; 43:10, 25). Jesus is the “bread of life” in the sense that he nourishes people spiritually and satisfies the deep spiritual longings of their souls. In that sense, those who trust in him shall not hunger; that is, their spiritual longing to know God will be satisfied (cf. John 4:14 for a similar discussion of satisfying people’s spiritual thirst).

 Strength: While “strength” is not an appellation used by John of Jesus, it is a common enough description of God. John unquestionably takes over the understand of God in the Old Testament and applies it to Jesus. Herbert, an orthodox Christian, would likewise have no hesitation to make such a usage. Here is an example of the usage from Exodus 15:2:

 The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father’s God, and I will exalt him.

 

Third Stanza, Joy, Love, Heart. This final triad differs from the first two in that these are not images derived from John’s description. Rather, these are responses of the worshipper to Jesus.

Joy: In John 15, Jesus says that he has come to produce love and joy in the hearts of his disciples:

 

10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

11 These things I have spoken to you, that my joy may be in you, and that your joy may be full.

 Herbert has taken over the effect (love and joy) and attributed the effect to cause (Jesus). Thus, by producing love and joy Jesus is Herbert’s love and joy.

This matter of joy was a serious concern for the theologian and pastor of Herbert’s day. While the Puritans are caricatured as dour, sour people, their concerns where quite different: joy was a constant concern and desire. In particular, joy was seen as the result of knowing God and the gift of God:

 

As it is not the great cage that makes the bird sing, so it is not the great estate that makes the happy life, nor the great portion that makes the happy soul. There is no true comfort nor no true happiness to be drawn out of the standing pools of outward sufficiencies. All true comfort and happiness is only to be found in having of an all-sufficient God for your portion: Ps. 144:15, ‘Happy is that people that is in such a case, yea, happy is that people whose God is the Lord.’ And therefore, as ever you would be happy in both worlds, it very highly concerns you to get an interest in God, and to be restless in your own souls till you come to enjoy God for your portion.

 

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 2, “An Ark for All God’s Noahs” (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 7.

 Love

 

(3.) Our love to God shall never be abolished.—“Love never faileth;”* the same kind of love, the same numerical love that was in gracious persons on earth, shall be continued in heaven, and receive its perfection presently after its delivery from the body of death. There will be a greater change in all our graces than in our love. A great part of our life is taken up in the exercise of those graces, that, I may in some respect say, die with us. The one-half of our life is, or should be, spent in mortification. The whole of our time needs the exercise of our patience. Our life, at best, is but a life of faith. Much of our sweet communion with God is fetched-in by secret prayer. But now, in heaven, there shall be no sin to be mortified, nothing grievous to be endured. Faith shall be swallowed up in enjoyment, and your petitions shall be all answered. So that now, Christians, set yourselves to love God, and you shall no way lose your labour. Other graces are but as physic to the soul,—desirable for something else, which when obtained, they are useless; but love to God is the healthful constitution of the soul,—there is never any thing of it in any sense useless. Most of the graces of the Spirit do by our souls as our friends by our bodies, who accompany them to the grave, and there leave them; but now love to God is the alone grace, that is to our souls the same that a good conscience [is],—our best friend in both worlds.

 

James Nichols, Puritan Sermons, vol. 1, “How May We Attain to Love God With All Our Hearts, Souls, and Minds?”, Rev., Samuel Annesley, LL.D., (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 606.

 

Heart: The final image of Jesus being one’s “heart” is a traditional English usage for that which is most important to one. While Jesus is never said to be one’s heart in the Scripture, Paul’s letter to the Ephesians states that Jesus will dwell in a believer’s heart. In fact the entire complex of images used in Paul’s prayer may have an additional source of Herbert’s imagery for this poem:

 

14 For this reason I bow my knees before the Father,

15 from whom every family in heaven and on earth is named,

16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being,

17 so that Christ may dwell in your hearts through faith-that you, being rooted and grounded in love,

18 may have strength to comprehend with all the saints what is the breadth and length and height and depth,

19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Ephesians 3:14-19.

Edward Taylor, Raptures of Love.5

12 Sunday Jan 2014

Posted by in 1 John, Ascension, Christology, Edward Taylor, Hebrews, Praise

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/12/15/edward-taylor-raptures-of-love-4/

To heav’n went he, and in his bright throne sits
At God’s right hand pleading poor sinners’ cases.
With golden wedges he of promise, splits
The heav’ns ope, to shew to show what glory ‘braces.
And in its thickness thus with arms extended,
Calls, come, come here, and ever be befriended.

Line 1:
To heav’n went he: This refers to the Ascension of Christ:

9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.
10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes,
11 and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” Acts 1:9-11

Upon ascending to heaven, Christ sits upon the throne as king. This is recorded in Hebrews 1:

3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
4 having become as much superior to angels as the name he has inherited is more excellent than theirs.

Revelation 1:5 refers to the Ascended Christ as “the ruler of the kings of earth”.

Line 2:
At God’s right hand: see Hebrews 1:3, “he sat down at the right hand of majesty on high”.

pleading poor sinners’ cases. Christ has ascended to the right hand of majesty where he pleads for those who have sinned against God. “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 1:1. It must be noted that Jesus Christ is not pleading with an angry Father, for it was the Father who sent the Son to procure forgiveness.

We are encouraged to come to Christ for help in our time of need:

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.
15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Hebrews 4:14-16

Christ’s pleading from this throne is based upon his work as sacrifice and priest:

11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,
14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Hebrews 9:11-14

Line 3:
With golden wedges he of promise, The “wedges” refer to a wedge placed into a block of wood, which is struck at one end and hit with a hammer on the flat end. The wedge pushes into the wood and splits it open.

Line 5:
Calls, come, come here, and ever be befriended

This petition is based upon the offer of Jesus recorded in Matthew 11:28-29:

28 Come to me, all who labor and are heavy laden, and I will give you rest.
29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
30 For my yoke is easy, and my burden is light.”