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Abraham Kuyper, Common Grace 1.22, Conscience

23 Friday Apr 2021

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CHAPTER TWENTY-TWO

CONSCIENCE AND THE COVENANT OF WORKS

And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” Gen. 2:16-17

Kuyper begins this chapter with a discussion of conscience. In this opening section he presents two very different concepts of conscience and attributes the modern conscience to be a function of the Enlightenment. 

This discussion of conscience begins with the observation that Adam had no conscience, as we know it. This leads to a discussion of two ways of understanding conscience. In one manner, the newer understanding, conscience is a self-executing faculty which can determine whether a course of conduct is morally appropriate. This faculty as an innate knowledge of what God requires and functions as an “oracle” to our mind.

Functioning in this manner, conscience has an authority independent and over God’s Word. Not raised by Kuyper, but proof of his thesis can be found in the many concessions and transformations of Christian moral behavior and opinion in the world after Kuyper. God’s Word is either rejected or nuanced in such a way as to be meaningless. Any number of examples could be given on the evolution of Christian morality in a number of instances. 

The previous Reformed understanding of conscience before “rationalism was busy trampling faith,”  did not understand conscience as an independent “capacity” but rather as a recurrent reflective mode of thinking. Kuyper identifies three elements of this reflective thought: 

First, it knows the external law of God; the knowledge of good and evil. Second, we have a knowledge of ourselves and our actions. Third, there is a reflexive comparison of our conduct with knowledge of God’s law. He refers to this as a “higher impulse” and pursuant to the impulse we continually reflect on our life in comparison to the law. 

In this respect it then differs from the latter concept of conscience as an independent source of knowledge. 

In this understanding, the conscience is dependent upon the content of the external law which informs and forms the conscience. In looking at some pre-Enlightenment sources, it is possible to see an understanding consistent with Kuyper’s model:

False Rule. 3. Conscience. It is, saith one, my conscience. This is no rule for an upright man; the conscience of a sinner is defiled, Tit. 1:15 conscience being defiled may err; an erring conscience cannot be a rule, Acts 26:9. ‘I verily thought with myself, that I ought to do many things contrary to the name of Jesus;’ he who is an heretic may plead conscience; admit conscience to be a rule, and we open the door to all mutinies and massacres; if the devil get into a man’s conscience, whither will he not carry him?

Thomas Watson, “The Upright Man’s Character,” in Discourses on Important and Interesting Subjects, Being the Select Works of the Rev. Thomas Watson, vol. 1 (Edinburgh; Glasgow: Blackie, Fullarton, & Co.; A. Fullarton & Co., 1829), 328. Here, he explicitly denies the conscience has any independent moral standard, but it is imported – at the very least one without salvation cannot have a properly functioning conscience. 

There are other uses which are ambiguous on this point, such as Manton’s “That true morality and good conscience cannot be had without the faith of the gospel; so that we are not only better provided, but indeed cannot perform such obedience as is acceptable to God without faith in Christ.” Thomas Manton, The Complete Works of Thomas Manton, vol. 17 (London: James Nisbet & Co., 1874), 429. The trouble for the unbeliever is the inability to pacify the conscience because he cannot live right. This raises the question, why does the unbeliever have any pangs of conscience if he is ignorant of the law?

Thomas Boston goes further and writes: “This moral law is found, 1. In the hearts of all men, as to some remains thereof, Rom. 2:15. There are common notions thereof, such as, That there is a God, and that he is to be worshipped; that we should give every one his due, &c. Conscience has that law with which it accuses for the commission of great crimes, Rom. 1 ult. This internal law appears from those laws which are common in all countries for the preserving of human societies, the encouraging of virtue, and the discouraging of vice. What standard else can they have for these laws but common reason? The design of them is to keep men within the bounds of goodness for mutual commerce.”Thomas Boston, The Whole Works of Thomas Boston: An Illustration of the Doctrines of the Christian Religion, Part 2, ed. Samuel M‘Millan, vol. 2 (Aberdeen: George and Robert King, 1848), 61.

And similarly by another, “but God hath given both light streaming forth from the word, and he hath given the eye of conscience, that by both these men might come assuredly to know that they are called out of darkness unto light.” James Nichols, Puritan Sermons, vol. 6 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 389.

In another place we see the conscience being deceived and thus judging wrongly: “Conscience is sometimes deceived through ignorance of what is right, by apprehending a false rule for a true, an error for the will of God: sometimes, through ignorance of the fact, by misapplying a right rule to a wrong action. Conscience, evil informed, takes human traditions and false doctrines, proposed under the show of Divine authority, to be the will of God.” James Nichols, Puritan Sermons, vol. 1 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 13.

Edwards occupies an interesting middle position, “Thus natural conscience, if the understanding be properly enlightened, and errors and blinding stupifying prejudices are removed, concurs with the law of God, and is of equal extent with it, and joins its voice with it in every article.” Jonathan Edwards, The Works of President Edwards (Worcester: Isaiah Thomas, Jun., 1808), 442–443. There is a natural conscience which would conform to the law of God, were it enlightened. 

And Luther held to a view that conscience can know of sin but not condemn the man as a sinner, “Zachman writes of Luther’s negative view of conscience: “The conscience can recognize sins (acts), but it cannot of itself, even under the external revelation of the law, acknowledge the person as sinner (nature). The subjective ability to feel oneself a sinner and to sense the wrath of God on sinners is thus a gift of God, and not an ability of conscience.” Justification is solely God’s work ex nihilo, not out of any preexistent salvific matters including human accretions, the murmuring of conscience, etc.” Dennis Ngien, Fruit for the Soul: Luther on the Lament Psalms (Minneapolis, MN: Fortress Press, 2015), 155–156.

And Calvin, “In like manner, when men have an awareness of divine judgment adjoined to them as a witness which does not let them hide their sins but arraigns them as guilty before the judgment seat—this awareness is called “conscience.” It is a certain mean between God and man, for it does not allow man to suppress within himself what he knows, but pursues him to the point of making him acknowledge his guilt. This is what Paul means when he teaches that conscience testifies to men, while their thoughts accuse or excuse them in God’s judgment [Rom. 2:15–16]. A simple awareness could repose in man, bottled up, as it were. Therefore, this feeling, which draws men to God’s judgment, is like a keeper assigned to man, that watches and observes all his secrets so that nothing may remain buried in darkness. Hence that ancient proverb: conscience is a thousand witnesses.11 By like reasoning, Peter also put “the response11a of a good conscience to God” [1 Peter 3:21] as equivalent to peace of mind, when, convinced of Christ’s grace, we fearlessly present ourselves before God. And when the author of The Letter to the Hebrews states that we “no longer have any consciousness of sin” [Heb. 10:2], he means that we are freed or absolved so that sin can no longer accuse us.” John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1181–1182.

This brings us on both sides of the Enlightenment. While none of these examples hold the conscience an infallible witness, there is at least a general sense of God’s law.

Oddly, Kuyper’s position in some way is closer to John Locke,  Inquiry Concerning Human Understanding, Book 1, Chapter 2:

“7. Men’s actions convince us that the rule of virtue is not their internal principle. For, if we will not in civility allow too much sincerity to the professions of most men, but think their actions to be the interpreters of their thoughts, we shall find that they have no such internal veneration for these rules, nor so full a persuasion of their certainty and obligation. The great principle of morality, “To do as one would be done to,” is more commended than practised. But the breach of this rule cannot be a greater vice, than to teach others, that it is no moral rule, nor obligatory, would be thought madness, and contrary to that interest men sacrifice to, when they break it themselves. Perhaps conscience will be urged as checking us for such breaches, and so the internal obligation and establishment of the rule be preserved.

“8. Conscience no proof of any innate moral rule. To which I answer, that I doubt not but, without being written on their hearts, many men may, by the same way that they come to the knowledge of other things, come to assent to several moral rules, and be convinced of their obligation. Others also may come to be of the same mind, from their education, company, and customs of their country; which persuasion, however got, will serve to set conscience on work; which is nothing else but our own opinion or judgment of the moral rectitude or pravity of our own actions; and if conscience be a proof of innate principles, contraries may be innate principles; since some men with the same bent of conscience prosecute what others avoid.

“9. Instances of enormities practised without remorse. But I cannot see how any men should ever transgress those moral rules, with confidence and serenity, were they innate, and stamped upon their minds. View but an army at the sacking of a town, and see what observation or sense of moral principles, or what touch of conscience for all the outrages they do. Robberies, murders, rapes, are the sports of men set at liberty from punishment and censure. Have there not been whole nations, and those of the most civilized people, amongst whom the exposing their children, and leaving them in the fields to perish by want or wild beasts has been the practice; as little condemned or scrupled as the begetting them? Do they not still, in some countries, put them into the same graves with their mothers, if they die in childbirth; or despatch them, if a pretended astrologer declares them to have unhappy stars? And are there not places where, at a certain age, they kill or expose their parents, without any remorse at all?”

This is a very preliminary exercise and I have never really thought the issue through before. I without question concur that the conscience can be informed and deformed, and it is certainly no infallible rule. But I don’t think the issue can settled as easily as before and after the Enlightenment. 

Edward Taylor, Meditation 32, Seventh Stanza

06 Tuesday Apr 2021

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Seventh Stanza

Thou to the cups dost say (that catch this wine)

This liquor, golden pipes, and wine-vats plain,

Whether Paul, Apollos, Cephas, all are thine.

Oh golden word! Lord speak it o’re again

Lord speak it home to me, say these are mine.

My bells shall then thy praises bravely chime.

Summary: The poem ends with the words of God to the poet: This grace you have received and more – “all [these things] are thine”. This final stanza breaks the form of the previous stanzas in that the prayer is found in the fourth & fifth lines, rather than the final couplet: Here he prays that God will repeat the promise, “all are thine.” It then ends with a final promise of future praise.

Notes:

The image here is of one who bestows the feast: God speaks to the cups which hold this grace and he bids them continually be filled with grace. 

Indeed, the entire stanza is about speaking: And since it is God is speaking the words are efficacious (And God let there be light, etc.)

Thou to the cups dost SAY (that catch this wine)

This liquor, golden pipes, and wine-vats plain,

“Whether Paul, Apollos, Cephas, all are thine.”

Oh golden WORD! Lord SPEAK it o’re again

Lord SPEAK it home to me, SAY these are mine.

My bells shall then thy praises bravely CHIME.

This stanza is a plea for God to speak directly to Taylor, “Say, these are mine.”

But there is an interesting shift in the address of the first three lines of the stanza. Poet speaks to and of God speaking

You, God, say to the cups, “All [these things] are thine.” The cups are not something separate from the poet, he does not take up a cup: he is the cup. God blesses the cup – who is the poet – and says to him: All these things are yours.

So far, the emphasis in the poem has been on grace of salvation. But here the scope and breadth of that salvation is made plain: It is not a bare escape from hell but rather a great promise.

Now, there is something interesting in the section of the promise which Taylor selects, the three names Paul, Apollos, Cephas (Peter). In the passage selected, Paul has been speaking to the Corinthians concerning their fighting one-another under the banner of this or that preacher: Some say they follow Paul, some Apollos, I follow Peter. Paul explains that God does all the work and the ministers are merely those who serve God in his work. Immediately after the passage quoted by Taylor, Paul will go onto state that ministers are “stewards of the mysteries of God.” They are those delivering someone else’s property. 

Thomas Watson, an English Puritan and near contemporary of Taylor, gave this sense of the clause quoted by Taylor:  “Under these words, ‘Paul and Apollos,’ by a figure are comprehended all the ministers of Christ, the weakest as well as the eminentest. ‘Paul and Apollos are yours,’ viz. their labours are for edifying the church. They are the helpers of your faith; the parts of a minister are not given for himself, they are the church’s.” Thomas Watson, The Christian’s Charter of Privileges.

Taylor hiself was a minister. And while I have no idea of how he felt or thought upon the day this poem was drafted (beyond the poem itself), I could see some peculiar encouragement to a pastor in these words. God has redeemed Taylor – God has also given Taylor all things. He has given Taylor the work of other Christian ministers.

But God has also given Taylor for others in this particular capacity. 

And Taylor states that having received this grace from God, he will turn around praise this grace of God, As he hears these words over again, he will in turn chime the praise of God to others. Thus, in a manner, Taylor is taken up into the promise of Paul’s letter. 

This meditation being a preparation for the service which Taylor would lead for his congregation, this promise of “all things are thine” and the promise that he will praise God works out in the fact of Taylor’s ministry.

Moreover, the poem itself answers to this promise to praise God. By writing the poem, Taylor is in fact praising God.

Musical

The accents are interesting: I have marked the irregular lines:

THOU to the CUPS dost SAY (that CATCH this WINE)

This liquor, golden pipes, and wine-vats plain,

WHEther Paul, Apollos, Cephas, all are thine.

OH GOLDen WORD! LORD SPEAK it O’RE aGAIN

LORD SPEAK it HOME to ME,  SAY THESE are MINE.

My bells shall then thy praises bravely chime.

The accents help to direct the attention of the speech. The first line of the stanza accents “Thou”: it gets attention and functions like a greeting. The fourth and fifth lines of the stanza are over-accented. Each word must be said separately and slowly which creates substantial emphasis. This makes sense, because they two lines are the petition of the prayer. The last line is part of the prayer, but it is a promise of future praise, not a request from God. 

The repetition of the phrase, “Lord speak” coupled with the strongly emphasized syllables creates an impassioned plea: Lord, say these words, give me assurance this is true: I know it is so, I just want to hear it again. This is the sort of intensity of the lover saying, “Say you love me again.” Or the pardoned criminal, “Say it again, I can hardly believe I have been freed.”

George Swinnock, The Godly Man’s Picture 1.4c

26 Friday Feb 2021

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1. He is laborious in the work of godliness.

a. He makes godliness his chief concern

b. He is diligent

c. He is heedful

d. He is zealous

e. He is careful

This sort of a list should not be read over as if it were mere information. To be properly understood, it is necessary to also ask, “Is this me?” It is also best read with a Bible in one’s hand to check to consider the passages cited.

Thus he that makes religion his business is industrious and laborious in the work of the Lord. 

a. He makes godliness is his chief concern

The heart of his ground, the strength of his inward man, is spent about the good corn of religion, not about the weeds of earthly occasions. 

To prove this point, Swinnock lists six ways in which this chief concern are apparent. I have broken-up this paragraph and have added numbering to make these elements apparent.

i. He makes haste to keep God’s commandments, knowing that the lingering, lazy snail is reckoned among unclean creatures, Lev. 11:30; 

This use of a seemingly unimportant and certainly obscure  element from the law to illustrate a proposition is a characteristic of the English Puritan. The word translated “snail” in the KJV is now understood to refer to a sand lizard of some sort.

ii. and he is hot and lively in his devotion, knowing that a dull, drowsy ass (though fit enough to carry the image of Isis, yet) was no fit sacrifice for the pure and active God, Exod. 13:13. 

iii. He giveth God the top, the chief, the cream of all his affections, as seeing him infinitely worthy of all acceptation; 

This is a proposition that was famously developed by Jonathan Edwards, “True religion, in great part, consists in holy affections.” Jonathan Edwards, A Treatise Concerning Religious Affections. Swinnock plainly hopes to stir up affections from the manner of his writing. He does not treat people as merely lacking some generally knowledge: he is constantly seeking to cause the reader to be taken up and to desire these things which he is being encouraged unto.

iv. he is ‘not slothful in business, but fervent in spirit,’ when he is ‘serving the Lord,’ Rom. 12:11. 

v. He believeth that to fear God with a secondary fear is atheism; that to trust God with a secondary trust is treason; that to honour God with a secondary honour is idolatry; and to love God with a secondary love is adultery; 

This is a biting observation. It is our nature that we settle for having some fear, some trust, some honor, some love. That is not merely insufficient, it is dangerous.

vi. therefore he loveth (and he feareth and trusteth and honoureth) ‘the Lord his God, with all his heart, and with all his soul, and with all his strength,’ Mat. 22:36, 37.

(vi.) 1. His love to God ‘is a labour of love, as strong as death; the coals thereof are coals of juniper,’ which do not only burn long, (some say twelve months together,) but burn with the greatest heat. 

(vi.) 2. His measure of loving God is without measure.

Illustrations. He here provides two historical illustrations:

The Samseans in Epiphanius were neither Jews, Gentiles, nor Christians, yet preserved a fair correspondency with all: a hypocrite is indifferent to any, never fervent in the true religion.

It is reported of Redwald, king of the east Saxons, the first prince of this nation that was baptized, that in the same church he had one altar for the Christian religion, another for the heathenish sacrifices. The true believer doth otherwise; he that makes religion his work, gives God the whole of his heart, without halting and. without halving.

b. He is diligent:

Set him about any duty, and he is diligent in it. 

He is diligent in his prayer and in receiving the sacraments.

In prayer, 

he laboureth in prayer, Col. 4:12;

he crieth to God, 1 Sam. 7:9;

he crieth mightily, Jonah 3:8;

he poureth forth his soul, Lam. 2:19;

he strives in supplication with God, Rom. 15:30; 

stirs up himself to lay hold on God, Isa. 27:5;

and even wrestleth with omnipotency, Gen. 32:14. 

There is the repetition of the “he” in five short phrases, each backed with biblical support. He then switches the form of phrase to conclude. Not also that the variation between each line is a verb. The verbs are not bare synonyms, but rather each phrase provides more information. When I hear contemporary preachers make an emphasis similar to this they repeat the “he” with a verb, but each line is merely a repetition not an addition.

He then ends with this epigram, which is fit to the previous statement and also is each to remember:

When the mill of his prayer is going, his fervent affections are the waters that drive it. 

The movement of image from water to fire works well:

There is fire taken from God’s own altar, (not the ordinary hearth of nature,) and put to his incense, whereby it becomes fragrant and grateful to God himself. 

He then provides an additional epigram:

His fervent prayer is his key to God’s treasury, and his endeavour is, that it rust not for want of use. 

When he goeth to the sacrament, he is all in a flame of affection to the author of that feast; with desire he desires to eat of the passover. 

He longs exceedingly for the time, he loves the table; but when he seeth the bread and wine, the waggons which the Lord Jesus hath sent for him, oh how his heart revives! 

When he seeth the sacraments, the body and blood of Christ in the elements, who can tell how soon he scents! how fast this true eagle flieth to the heavenly carcase.

c. He is heedful

In this section, Swinnock highlights two aspects of the godly man’s life: hearing and speaking. First, he heeds what he hears from the Word of God. Second, he speaks in such a way that others should do the same. To those who dishonor God, he corrects. But when he is counseling the one who willingly hears, he is gentle:

i) Listening:

At hearing he is heedful; he flieth to the salt-stone of the word with swiftness and care, as doves to their columbaries, Isa. 60:8. As the new-born babe, he desires the sincere milk of the word; and when he is attending on it, he doth not dally nor trifle, but as the bee the flower, and the child the breast, suck with all his might for some spiritual milk, Isa. 66:11; Deut. 28:1; he hearkeneth diligently to the voice of the Lord his God; 

ii) Speaking:

let him be in company, taking notice of some abominable carriage, he will rebuke cuttingly, Tit. 1:13. If he gives his bitter pill in sweet syrup, you may see his exceeding anger against sin, whilst you behold his love to the sinner; he is, though a meek lamb when himself, yet a lion when God, is dishonoured; his anger waxeth hot when men affront the Most High, Exod. 32:19. 

If he be counselling his child or friend to mind God and godliness, how hard doth he woo to win the soul to Christ! how many baits doth he lay to catch the poor creature! you may perceive his bowels working by his very words: how fervent, how instant, how urgent, how earnest is he to persuade his relation or acquaintance to be happy! He ‘provokes them to love, and to good works.’

d. He is Zealous

Set him about what religious exercise you will, and he is, according to the apostle’s words, ‘zealous’ (or fiery fervent) ‘of good works;’ like spring water, he hath a living principle, and thence is warm in winter, or, like Debris in Cyrene,1is seething hot.

As Augustus said of the young Roman, Quicquid vult, valde vult[2]; whatsoever he goeth about that concerns the glory of his Saviour, and the good of his soul, he doth it to purpose. 

Whatever God requires, the godly man will do. 

In this next section, Swinnock makes his argument from the Greek word diōkō. The word is translated as “follow after,” in the KJV. The ESV has “pursue”. It is a very strong word, which as Swinnock notes, is elsewhere translated as persecute or hunt. The idea here is that Paul is chasing after something to catch it. He puts this image to good use when he refers to persecutors as “industrious”:

As Paul saith of himself, ‘I follow after, if that I may apprehend’ Phil. 3:12. The word in the original is emphatical, διώκω, I prosecute it with all my strength and power, that I may attain if it be possible. The word is either an allusion to persecutors, Mat. 5:10–12, for it is used of them frequently; so Piscator takes it. Or to hunters, according to Aretius; take either, and the sense is the same, and very full. 

As persecutors are industrious and incessant in searching up and down for poor Christians, and hauling them to prison; and as huntsmen are up betimes at their sport, follow it all day, and spare for no pains, even sweating and tiring themselves at this their pleasure; so eager and earnest, so indefatigable and industrious was Paul, and so ought every one of us to be (the command is delivered to us, in the same word, Heb. 12:14) about godliness.

The reference to Hebrews 12:14: Pursue [same word, diōkō] peace with all men and holiness without which no one will see the Lord. In short, godliness requires the zeal of a hunter seeking prey or a persecutor seeking to capture another.

e. He is careful

In this section, Swinnock changes the nature of the argument. Rather than speaking first of what this element requires, he begins with the negative image: What is it to not be careful? It is interesting, because such a man willingly presumes upon God and in so doing makes an idol out of God. The God of his imagination is quite similar to the modern default God who cares for me, helps when I need it, and never judges anything. I found this negative portrait quite effect, because it captures presumption. A merely positive statement on all points could have the effect of making the standard sound purely aspirational: we’d all like to be like this. By using the negative at points, Swinnock catches our sloth in its burrow:

A man that minds godliness only by the by, looks sometimes to the matter, seldom to the manner, of his performances. Opus operatum [work working], the work done is a full discharge for him, how slightly or slovenly however it be done. If he stumble sometimes upon a good word, yet it is not his walk; and when he is in that way, he cares not how many steps he treads awry. 

It may be said of him as of Jehu, ‘He takes no heed to walk in the way of the Lord God of Israel with his heart,’ 2 Kings 10:31. 

He makes an idol of the blessed God, (he prays to him, and hears from him, as if he had eyes and saw not, as if he had ears and heard not, as if he had hands and wrought not,) and anything will serve an idol. 

Here he closes out the portrait with sarcasm:

How aptly and justly may God say to him after his duties, as Cæsar to the citizen after dinner, (who, having invited the emperor to his table, made but slight preparation and slender provision for him,) I had thought that you and I had not been so familiar.

What it is to be careful. Here, Swinnock 

But he that exerciseth himself to godliness hath a more awful and serious carriage towards God. The twelve tribes served God ‘instantly day and night,’ Acts 26:7, fervently, vehemently, to the utmost of their power; the word implieth both extension and intension; the very heathen could say that the gods must be worshipped, ἢ ὅλως ἢ μὴ ὅλως, [everything or nothing] either to our utmost withal, or not at all.

1 “Beyond it is the desert, and then Talgæ, a city of the Garamantes, and Debris, at which place there is a spring, the waters of which, from noon to midnight, are at boiling heat, and then freeze for as many hours until the following noon;” Pliny the Elder, The Natural History, ed. John Bostock (Medford, MA: Taylor and Francis, Red Lion Court, Fleet Street, 1855), 1399.

[2] This is a line from Augustine’s Confessions, “Give what thou commandest, and command what thou wilt.” Augustine of Hippo, St. Augustine’s Confessions, Vol. 2, ed. T. E. Page and W. H. D. Rouse, trans. William Watts, The Loeb Classical Library (New York; London: The Macmillan Co.; William Heinemann, 1912), 149.

Edward Taylor, My Shattered Fancy.4

22 Sunday Nov 2020

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These two stanzas go together. Each stanza begins with “I being graft in thee.” From that follows the nature of the relationship which now exists between the two. The first of these stanzas speaks of the particular relationships which have come into being. The poet primarily takes on the feminine role; the Lord the masculine. Hence he is sister, mother, spouse. Dove is neutral but in the allusion to Canticles, dove is feminine:

Song of Solomon 6:9 (KJV 1900)
9 My dove, my undefiled is but one;
She is the only one of her mother,
She is the choice one of her that bare her.
The daughters saw her, and blessed her;
Yea, the queens and the concubines, and they praised her.

The ESV translates “undefiled” here as “my perfect one.”

The one characteristic which is unambiguously male is “son”. But in this context, it is the diminutive position, because the Lord is “father.”

Sister is likewise from Canticles (or Song of Solomon). Before reading this it should be noted that “sister” carries the emphasis of the intense closeness of the relationship is not meant to suggest something untoward:

Song of Solomon 4:9–12 (KJV 1900)
9 Thou hast ravished my heart, my sister, my spouse;
Thou hast ravished my heart with one of thine eyes,
With one chain of thy neck.
10 How fair is thy love, my sister, my spouse!
How much better is thy love than wine!
And the smell of thine ointments than all spices!
11 Thy lips, O my spouse, drop as the honeycomb:
Honey and milk are under thy tongue;
And the smell of thy garments is like the smell of Lebanon.
12 A garden inclosed is my sister, my spouse;
A spring shut up, a fountain sealed.

As for “mother”, one may ask how the poet could be in the position of “mother” toward the Lord. The answer is from the Lord himself. When Jesus’ family heard he was in a house teaching, “his family heard of it, they went out to seize him, for they were saying, ‘He is out of his mind.’” Mark 2:20-21.

As the family pressed for admittance, the matter came to Jesus’ attention:

Mark 3:31–35 (KJV 1900)
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

This also being another reference to “sister.”

As spouse:

Isaiah 54:5 (KJV 1900)
5 For thy Maker is thine husband;
The Lord of hosts is his name;
And thy Redeemer the Holy One of Israel;
The God of the whole earth shall he be called.

The most extensive discussion of marriage in the New Testament, Ephesians 5:21-33, speaks directly of human marriage and then applies the same to Christ and the church.

I being graft in Thee, there up do stand
In us relations all that mutual are.
I am Thy patient, pupil, servant, and
Thy sister, mother, dove, spouse, son, and heir.
Thou art my priest, physician, prophet, king,
Lord, brother, bridegroom, father, everything.

The relationship of prophet, priest, king are considered to be the formal offices of Christ, as set forth in the Westminster Confession.

It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and man,1 the Prophet,2 Priest,3 and King;4 the Head and Saviour of his Church,5 the Heir of all things,6 and Judge of the world;7 unto whom he did, from all eternity, give a people to be his seed,8 and to be by him in time redeemed, called, justified, sanctified, and glorified.9
As for Father, there is the refrain made famous in Messiah:

Isaiah 9:6 (KJV 1900)
6 For unto us a child is born, unto us a son is given:
And the government shall be upon his shoulder:
And his name shall be called Wonderful, Counseller, The mighty God,
The everlasting Father, The Prince of Peace.

In the next stanza on relationship, Taylor says that by being brought into relationship with Christ, he is brought into all of Christ’s relationships. Being in Christ, the relationships an angel has toward Christ are now Taylor’s relationship:
“I thy relations my relations name.”

I being graft in Thee I am grafted here
Into Thy family, and kindred claim
To all in heaven, God, saints, and angels there.
I Thy relations my relations name.
Thy father’s mine, Thy God my God, and I
With saints and angels draw affinity.

The relating of my God-your God, my Father, your Father comes Jesus’s words as he takes leave of Mary Magdalene following the Resurrection:

John 20:17 (KJV 1900)
17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

And so these two stanzas work out the nature of the new relationships gained by the poet upon his union with Christ. First, there are the transformation of the relationships between himself and Christ; and then the transformation of his relationships to others, because he is in Christ.

It cannot be developed here, but at the Fall in Genesis 3, the totality of relationships between the humans and Creation have fundamentally changed for the worse. But here, in God’s Garden, by being brought into relationship in Christ, there is a complete restoration of relationship between God and human; human and all other creatures.

Edward Taylor, Was there a palace of gold.2

18 Thursday Jun 2020

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What could possibly motivate God to show grace? And if God were inclined in general to do good, why would he do good to such a one as the poet? This is a central mystery in Christianity as Paul write in Romans 5:8, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”  

Christ does not die so that we will be loved. Rather, God loves us first. The cross is provided because God loves us – not so that God will love us. 

This leads to the paradox which Taylor considers: If God does me so much good, why do I return so little?  Love naturally begets love; but the love which Taylor shows to God is nothing compared to the love which God has shown him.

What aim’st at, Lord? 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 its smutting leaden line.

What shall an eagle t’catch a fly thus run?

Or Angel dive after a mote int’sun?

What is the intention of God, when Taylor is 

Lead; where God is gold

Dross, filth; where God is Spirit.

What motivation could there be? Why would an eagle waste its time to capture a fly; or an angel chase a speck of dust.

How then can Taylor remedy the trouble? He will take “vengeance” upon himself for his improper response to God’s love. 

And yet, all he can muster is a mismatch: I should have actual tears in my eyes for my wretchedness, but all I can offer is the idea: these words, this poem:

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 handy works, are words and wordiness.

Earth’s toys wear knots of my affections, nay,

Though from thy glorious self, they stole away.

The trouble is in Taylor’s affections. Affections are deeper word than an emotion; it is the emotion with the matching desire. To love or hate are both affections; but rather than a brief feeling, the affection deeper, more settled. 

Taylor knows that he should love. Then not loving well, he should have sorrow for his sinful lack of love. But he cannot even manage that sorrow. The trouble is his heart is set too fully upon “toys”. 

A “knot” is a bouquet of flowers. The image is the various “toys” being dressed with loving affection.

To understand Taylor, you must understand how Taylor thought:

Love not the world, neither the things that are in the world. If any many love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:15-16. This does mean a hatred of human beings: there is a command to love human beings. This does not mean destruction of the world. The world is given as a stewardship: it belongs to God, but cared for by us. In John, the “word” means the system of being in rebellion against God. 

You must think of the world like the Witch’s House in Handsel and Gretel: it is made of candy, but it is a trap. Having fully set out the problem, Taylor must 

Puritans on Habit (With a Comparison to Modern Theory)

24 Friday Jan 2020

Posted by in John Owen, Psychology, Puritan, Thomas Brooks, Uncategorized

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Below is a section from John Owen’s the Mortification of Sin. In this part, he is providing practical instruction for mortifying sin. What I find interesting about this particular section is the degree to which is matches contemporary habit theory.

A habitual response is driven by a context: in the precise of certain cues, the habit kicks into play:

Within psychology, the term habit refers to a process whereby contexts prompt action automatically, through activation of mental context–action associations learned through prior performances. Habitual behavior is regulated by an impulsive process, and so can be elicited with minimal cognitive effort, awareness, control, or intention. When an initially goal-directed behavior becomes habitual, action initiation transfers from conscious motivational processes to context-cued impulse-driven mechanisms. Regulation of action becomes detached from motivational or volitional control. Upon encountering the associated context, the urge to enact the habitual behavior is spontaneously triggered and alternative behavioral responses become less cognitively accessible.

In this direction, Owen explains that one should learn the circumstances under which the sin takes place and then should build one’s life around avoiding such a circumstance.

 

The SIXTH direction is,—

Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Saviour recommends to his disciples under the name of watching: Mark 13:37, “I say unto you all, Watch;” which, in Luke 21:34, is, “Take heed lest your hearts be overcharged.” Watch against all eruptions of thy corruptions. I mean that duty which David professed himself to be exercised unto. “I have,” saith he, “kept myself from mine iniquity.” He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of “considering our ways.” Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations unto wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, “Thou shalt be king of Syria,” If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.

Compare what Owen writes with this statement from  Psychology of Habit by Wendy Wood and Dennis Runger

One way to change habit cues is through managing exposure. For example, unhealthy eating habits can be curbed by increasing the salience or accessibility of healthy foods (Sobal & Wansink 2007)

Compare also this passage from Thomas Brooks’ Precious Remedies for Satan’s Devices:

It is our wisest and our safest course to stand at the farthest distance from sin; not to go near the house of the harlot, but to fly from all appearance of evil, Prov. 5:8, 1 Thes. 5:22. The best course to prevent falling into the pit, is to keep at the greatest distance; he that will be so bold as to attempt to dance upon the brink of the pit, may find by woful experience that it is a righteous thing with God that he should fall into the pit. Joseph keeps at a distance from sin, and from playing with Satan’s golden baits, and stands. David draws near, and plays with the bait, and falls, and swallows bait and hook with a witness. David comes near the snare, and is taken in it, to the breaking of his bones, the wounding of his conscience, and the loss of his God

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 13–14.

Philip Henry,Christ Is the Foundation, and Believers Are the Building, Philip Henry

21 Saturday Sep 2019

Posted by in Christology, Uncategorized

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This sermon by Phillip Henry (father of Matthew Henry) is an excellent example of a type of sermon construction which develops the structure around a central metaphor. The text of the sermon is

1 Corinthians 3:11 (ESV)

11 For no one can lay a foundation other than that which is laid, which is Jesus Christ.

From this he derives his doctrine:

Doctrine: That our Lord Jesus Christ is the foundation, and believers are the building reared upon that foundation.

After addressing certain potential objections (such as Peter is the foundation of the church), Henry begins to address the text.

Point One: Christ is the Foundation

He then considers what type of foundation is Christ? How is he explained as a foundation?

First, he was a foundation which put into place by another:

Isaiah 28:16 (ESV)

16         therefore thus says the Lord God,

“Behold, I am the one who has laid as a foundation in Zion,

a stone, a tested stone,

a precious cornerstone, of a sure foundation:

‘Whoever believes will not be in haste.’

God appointed Christ to this service.

Second, he was a “low” foundation. He rested in humility:

Philippians 2:8 (ESV)

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

“Into poverty and persecution, contempt and contradiction, to be spurned and trampled on.” Without Christ’s humiliation even to the point of death, there would be no salvation, no reconciliation.

Third, Christ was a foundation stone; something enduring and solid. Isaiah 28:16

Fourth, he a foundation we cannot see – even though he is always present. He draws this proposition from two texts:

1 Peter 1:8 (ESV)

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,

Matthew 28:20 (ESV)

20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Fifth, he is a precious foundation. Isaiah 28:16.

1 Peter 2:6 (ESV)

6 For it stands in Scripture:

“Behold, I am laying in Zion a stone,

a cornerstone chosen and precious,

and whoever believes in him will not be put to shame.”

Sixth, he is a permanent foundation:

Isaiah 26:4 (ESV)

4    Trust in the Lordforever,

for the LordGodis an everlasting rock.

Seventh, he is an elect foundation. Isaiah 28:26

Eighth, he a foundation which has been tested and tried; he will not fail

Point Two: Our duty to this foundation

First, to believe that he is the foundation appointed by God. John 3:16

Second, to see our need of him. A building cannot exist without a foundation.

Third, to renounce all other foundations.

Fourth, to go to him: “repair to Him in the way of faithful and fervent prayer. Tell Him you are sensible of your need of Him, [and] you are undone without Him.”

Fifth, build upon this foundation.

Psalm 62:1–2 (ESV)

1           For God alone my soul waits in silence;

from him comes my salvation.

2           He alone is my rock and my salvation,

my fortress; I shall not be greatly shaken.

Psalm 46:1 (ESV)

1    God is our refuge and strength,

a very present help in trouble.

Sixth, place all upon this foundation or it will be worthless:

1 Corinthians 3:12–14 (ESV)

12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward.

Point Four: What Kind of Building is the Church

First, it is a spiritual building, in but not of this world

1 Peter 2:5 (ESV)

5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

1 Peter 2:5 (ESV)

5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

Second, it is a spacious building

Revelation 7:9 (ESV)

9 After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands,

Third, is a high building

Philippians 3:20 (ESV)

20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,

Fourth, it is a holy building

Ephesians 2:21 (ESV)

21 in whom the whole structure, being joined together, grows into a holy temple in the Lord.

Psalm 4:3 (ESV)

3    But know that the Lordhas set apart the godly for himself;

the Lordhears when I call to him.

Fifth, it is a lively building

Sixth, it is a light building

Ephesians 5:8 (ESV)

8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light

Seventh, it is a secure building upon a secure foundation

Matthew 16:18 (ESV)

18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

Eight, it is a spreading, growing building

Ephesians 2:21 (ESV)

21 in whom the whole structure, being joined together, grows into a holy temple in the Lord.

Point Five: Our duty to this building

First, to see that we have a secure standing in the building. Ivy and moss may grow up and cling to the building, but are not of the building.

Second, to seek the good of the building (the entire church).

 

Richard Sibbes, Sermon on Canticles 5:2 (e)

18 Wednesday Sep 2019

Posted by in Fear, fear of God, Fear of the Lord, Puritan, Richard Sibbes, Song of Solomon, Uncategorized

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Sibbes ends the sermon with the observation that to be “awake” is a “blessed state”. It is to be in a state of holy communion with God in Jesus Christ and thus is a “happy” condition.

Since a “waking” state is blessed state, that provokes the question, How am I be in waking state. As he puts it:

Quest.How shall we do to keep and preserve our souls in this waking condition, especially in these drowsy times?

If 17thCentury England was a “drowsy time”, what would Sibbes say about the current world?

He provides a series six answers:

Consider the importance of being awake

Stir up the exercise of faith

Pray for the presence of the Spirit

Stir up a godly fear

Keep company with other Christians

You will see that these answers concern both private and public actions. His application concerns our thoughts, our affections, our behavior. We must be considered with both our physical and our spiritual environment. In short, he prescribes a general way of life:

First, must consider the importance of staying awake:

Ans. 1. Propound unto them waking considerations.

He develops this answer in three parts. The first consideration is our need for remaining awake. He begins with the observation that we fall asleep because is not sufficient reason to stay awake (in these drowsy times).  What then will give us good reason to stay awake:

To see, and know, and think of what a state we are now advanced unto in Christ; what we shall be ere long, yet the fearful estate we should be in, if God leave us to ourselves! a state of astonishment, miserable and wretched, beyond speech, nay, beyond conceit! [conceit means conception, idea]

We fall asleep because we lose sight of the blessing of being awake. Only when we become drowsy do the things of this world increase in their appeal:

We never fall to sleep in earthly and carnal delights, till the soul let its hold go of the best things, and ceaseth to think of, and to wonder at them.

To sharpen this consideration, Sibbes asks us to consider the shortness of life:

Make the heart think of the shortness and vanity of this life, with the uncertainty of the time of our death; and of what wondrous consequent†it is to be in the state of grace before we die.

This consideration has special consideration for us today since it was written by a man 400 years dead. When we hear this from one who is alive, death seems distant. But when the speaker has already died.

Finally, a judgment is coming and when that judgment comes we will be wholly dependent upon the grace of God:

The necessity of grace, and then the free dispensing of it in God’s good time, and withal the terror of the Lord’s-day, ‘Remembering,’ saith St Paul, ‘the terror of the Lord, I labour to stir up all men,’ &c., 2 Cor. 5:11.

Indeed it should make us stir up our hearts when we consider the terror of the Lord; to think that ere long we shall be all drawn to an exact account, before a strict, precise judge. And shall our eyes then be sleeping and careless? These and such like considerations out of spiritual wisdom we should propound to ourselves, that so we might have waking souls, and preserve them in a right temper.

Second, he counsels us to stir up faith. He makes a couple of related points here. First, faith is a grace which keeps the spiritual life awake. Without faith, there will be no other life. Second, the heart of man, our identity, our soul is conformed to that which it perceives. That is the nature of human beings being in the image of God, we are reflective creatures:

The soul is as the object is that is presented to it, and as the certainty of the apprehension is of that object.

When the soul perceives God by grace, the greatness of the object conforms and enlivens the soul and keeps it awake.

He then counsels how to stir up the soul in faith. Consider the end of all things:

When a man believes, that all these things shall be on fire ere long; that heaven and earth shall fall in pieces; that we shall be called to give an account, [and that] before that time we may be taken away—is it not a wonder we stand so long, when cities, stone walls fall, and kingdoms come to sudden periods? When faith apprehends, and sets this to the eye of the soul, it affects the same marvellously. Therefore let faith set before the soul some present thoughts according to its temper. Sometimes terrible things to awaken it out of its dulness; sometimes glorious things, promises and mercies, to waken it out of its sadness, &c.

When we are in ease, consider the dangers which reside that estate:

When we are in a prosperous estate let faith make present all the sins and temptations that usually accompany such an estate, as pride, security, self-applause, and the like. If in adversity, think also of what sins may beset us there. This will awaken up such graces in us, as are suitable to such an estate, for the preventing of such sins and temptations, and so keep our hearts in ‘exercise to godliness,’ 1 Tim. 4:7; than which, nothing will more prevent sleeping.

Third, he counsels that we,

Pray for the Spirit above all things. It is the life of our life, the soul of our soul. What is the body without the soul, or the soul without the Spirit of God? Even a dead lump. And let us keep ourselves in such good ways, as we may expect the presence of the Spirit to be about us, which will keep us awake.

Fourth, keep our mind and affections filled with “light” that we may be awake. This is similar to Paul’s counsel:

Philippians 4:8–9 (ESV)

8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

The principle here articulated is that we will avoid dissonance and conflict in the matters upon which we dwell and the life we lead. We will want there to be a consistency with our thoughts, our attentions and our behavior.

What makes men in their corruptions to avoid the ministry of the word, or anything that may awake their consciences? It is the desire they have to sleep. They know, the more they know, the more they must practise, or else they must have a galled conscience. They see religion will not stand with their ends. Rich they must be, and great they will be; but if they suffer the light to grow upon them, that will tell them they must not rise, and be great, by these and such courses.

Conversely, a mind filled with light will desire light, “A gracious heart will be desirous of spiritual knowledge especially, and not care how near the word comes.”

In short, we will continue on the direction in which we have begun by sheer heart-inertia. “Sleep is a work of darkness. Men therefore of dark and drowsy hearts desire darkness, for that very end that their consciences may sleep.”

Fifth, he counsels to stir up the fear of God.

Ans. 5. Labour to preserve the soul in the fear of God: because fear is a waking affection, yea, one of the wakefullest. For, naturally we are more moved with dangers, than stirred with hopes. Therefore, that affection, that is most conversant about danger, is the most rousing and waking affection. Preserve therefore the fear of God by all means. It is one character of a Christian, who, when he hath lost almost all grace, to his feeling, yet the fear of God is always left with him. He fears sin, and the reward of it, and therefore God makes that awe the bond of the new covenant.

He makes this a distinguishing feature of Christian maturity, “One Christian is better than another, by how much more he wakes, and fears more than another. Of all Christians, mark those are most gracious, spiritual, and heavenly, that are the most awful and careful of their speeches, courses, and demeanours; tender even of offending God in little things.”

But it is not merely fear of correction; it is a fear of loss:

 He is afraid to lose that sweet communion any way, or to grieve the Spirit of God. Therefore, always as a man grows in grace, he grows in awfulness, and in jealousy of his own corruptions.

We must exercise steady consideration of our dangers so that we maintain a godly fear. In particular, we should fear those sins which are most likely to affect us personally:

Those that will keep waking souls, must consider the danger of the place where they live, and the times; what sins reign, what sins such a company as they converse with, are subject unto, and their own weakness to be led away with such temptations. This jealousy is a branch of that fear that we spake of before, arising from the searching of our own hearts, and dispositions. It is a notable means to keep us awake, when we keep our hearts in fear of such sins as either by calling, custom, company, or the time we live in, or by our own disposition, we are most prone to.

Here is a true observation: we are each fit for particular sins. We may be fit by disposition, situation, habit, experience. Any number of social and psychological factors may dispose us to some particular sin, but we do have particular sins:

There is no Christian, but he hath some special sin, to which he is more prone than to another, one way or other, either by course of life, or complexion. Here now is the care and watchfulness of a Christian spirit, that knowing by examination, and trial of his own heart, his weakness, he doth especially fence against that, which he is most inclined to; and is able to speak most against that sin of all others, and to bring the strongest arguments to dishearten others from practice of it.

Sixth and finally, we must be careful of our company:

Ans. 6. In the last place it is a thing of no small consequence, that we keep company with waking and faithful Christians, such as neither sleep themselves or do willingly suffer any to sleep that are near them.

We will be encouraged either to wake or sleep by the company we keep. We are greatly influenced by our company, therefore, we must keep the right company. He provides a list tailored to his immediate audience. It is interesting to consider how different and how similar he exhortation sounds:

Certainly a drowsy temper is the most ordinary temper in the world. For would men suffer idle words, yea, filthy and rotten talk to come from their mouths if they were awake? Would a waking man run into a pit? or upon a sword’s point? A man that is asleep may do anything. What do men mean when they fear not to lie, dissemble, and rush upon the pikes of God’s displeasure? When they say one thing and do another, are they not dead? or take them at the best, are they not asleep? Were they awake, would they ever do thus? Will not a fowl that hath wings, avoid the snare? or will a beast run into a pit when it sees it? There is a snare laid in your playhouses, gaming houses, common houses, that gentlemen frequent that generally profess religion, and take the communion. If the eye of their souls were awake, would they run into these snares, that their own conscience tells them are so? If there be any goodness in their souls, it is wondrous sleepy. There is no man, even the best, but may complain something, that they are overtaken in the contagion of these infectious times. They catch drowsy tempers, as our Saviour saith, of those latter times. ‘For the abundance of iniquity, the love of many shall wax cold,’ Mat. 24:12. A chill temper grows ever from the coldness of the times that we live in, wherein the best may complain of coldness; but there is a great difference. The life of many, we see, is a continual sleep.

He then cautions against leisure:

Let us especially watch over ourselves, in the use of liberty and such things as are in themselves lawful. It is a blessed state, when a Christian carries himself so in his liberty, that his heart condemns him not for the abuse of that which it alloweth, and justly in a moderate use. Recreations are lawful; who denies it? To refresh a man’s self, is not only lawful, but necessary. God know it well enough, therefore hath allotted time for sleep, and the like. But we must not turn recreation into a calling, to spend too much time in it.

The trouble with permissible things is that we easily become careless, not seeing the danger:

Where there is least fear, there is most danger always. Now because in lawful things there is least fear, we are there in most danger. It is true for the most part, licitis perimus omnes, more men perish in the church of God by the abuse of lawful things, than by unlawful; more by meat, than by poison. Because every man takes heed of poison, seeing he knows the venom of it, but how many men surfeit, and die by meat! So, many men die by lawful things. They eternally perish in the abuse of their liberties, more than in gross sins.

Sibbes concludes with excellency of being awake:

We will conclude this point with the meditation of the excellency of a waking Christian. When he is in his right temper, he is an excellent person, fit for all attempts. He is then impregnable. Satan hath nothing to do with him, for he, as it is said, is then a wise man, and ‘hath his eyes in his head,’ Eccles. 3:4. He knows himself, his state, his enemies, and adversaries, the snares of prosperity and adversity, and of all conditions, &c. Therefore, he being awake, is not overcome of the evil of any condition, and is ready for the good of any estate. He that hath a waking soul, he sees all the advantages of good, and all the snares that might draw him to ill. Mark 13:37. What a blessed estate is this! In all things therefore watch; in all estates, in all times, and in all actions. There is a danger in everything without watchfulness. There is a scorpion under every stone, as the proverb is, a snare under every blessing of God, and in every condition, which Satan useth as a weapon to hurt us; adversity to discourage us, prosperity to puff us up: when, if a Christian hath not a waking soul, Satan hath him in his snare, in prosperity to be proud and secure; in adversity to murmur, repine, be dejected, and call God’s providence into question. When a Christian hath a heart and grace to awake, then his love, his patience, his faith is awake, as it should be. He is fit for all conditions, to do good in them, and to take good by them.

And his conclusion:

Let us therefore labour to preserve watchful and waking hearts continually, that so we may be fit to live, to die, and to appear before the judgment seat of God; to do what we should do, and suffer what we should suffer, being squared for all estates whatsoever.

 

 

Richard Sibbes, Sermon on Canticles 5.2(b)

11 Wednesday Sep 2019

Posted by in Puritan, Richard Sibbes, Song of Solomon, Thankfulness, Uncategorized

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Based upon those observations, Sibbes then turns to the application of that idea: If it true that Christians will live with two contrary principles, with desires in conflict; and yet Christians will not ultimately be overcome and lose that gracious principle which flows from the work of the Spirit of God in our lives; how then should we live? Sibbes counsels (1) thankfulness, that God will continually show mercy to us; and (2) let us use the knowledge of our frailty and persistence of temptation, to keep a close eye upon our lives.

First, thankfulness:

 Whence, for use, let us magnify the goodness of God, that will remain by his Spirit, and let it stay to preserve life in such hearts as ours are, so prone to security and sleepiness.

That is an interesting observation about human psychology: use our thankfulness, extoling the goodness of God, because that will cause us to persevere. The knowledge that God will continue to show goodness to us, will cause us to continue to persevere in the goodness of God. It is an interesting that our worship of God will cause us to continue in the experience of the goodness of God.

He then comes to specific instances of God’s goodness. First, to think of how God was willing to do us good when there was no gracious principle in us, at the time of our salvation:

Let it put us in mind of other like merciful and gracious doings of our God for us, that he gave his Spirit to us when we had nothing good in us, when it met with nothing but enmity, rebellion, and indisposedness.

And also to consider the goodness of God in the Incarnation:

Nay, consider how he debased himself and became man, in being united to our frail flesh, after an admirablenearness, and all out of mercy to save us.

Second, when we look to ourselves, let us take care and look to the Devil’s persistence in seeking to exploit our fraility:

Use. 2. If so be that Satan shall tempt us in such occasions, let us enter into our own souls, and search the truth of grace, our judgment, our wills, our constant course of obedience, and the inward principle whence it comes, that we may be able to stand in the time of temptation.

Sibbes then gives examples of this self-servicing (he calls it a “reflect act”):

What upheld the church but this reflect act, by the help of the Spirit, that she was able to judge of the good as well as of the ill? Thus David, ‘The desires of our souls are towards thee,’Ps. 38:9; and though all this have befallen us, yet have we not forgotten thy name, Ps. 44:20. This will enable us to appeal to God, as Peter, ‘Lord, thou knowest I love thee,’ John 21:15. It is an evidence of a good estate.

 

Richard Sibbes, Sermons on Canticles, Sermon 2.2 (How to use scriptural analogies)

06 Thursday Jun 2019

Posted by in Richard Sibbes, Song of Solomon, Uncategorized

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The prior post in this series may be found here.

At this point, Sibbes moves onto the image of the Church as the bride, the spouse. He begins this with a consideration of the Church’s nobility. As the Bride of Christ, the Church is a queen to Christ’s King; the Church is nobility.

At this point, Sibbes makes an important observation when it comes to analogy of heavenly and earthly things. The Scripture everywhere provides us with analogies between our world and heavenly realities. Without analogies, there would be no means for us to understand anything concerning God.

Take the proposition: God is love. If there were no love in human existence, if we lived as animals, reproduction without commitment and affection; then the statement that God loves would utterly incomprehensible. God created a mechanism of human love so that we would have an analogy to understand God’s love.

The problem with analogy, is that we can run the analogy in the wrong direction. A great many errors take place, because we begin with the metaphor — the creation — and then try to force the original to conform and be limited by the metaphor. Thus, Sibbes writes:

Riches, beauty, marriage, nobility, &c., are scarce worthy of their names. These are but titles and empty things. Though our base nature make great matters of them, yet the reality and substance of all these are in heavenly things.

There is some similarity to the Platonic concepts of forms, where an original in the higher realm becomes the basis for what we experience in this realm. While not any sort of Platonic expert, I see a fundamental difference between the Christian understanding of analogy and Plato’s forms. There are aspects of this world which have been created for the purpose of functioning as analogies; however, not everything in this world must be considered an analogy. Moreover, the things in the creation do not pre-exist in some fashion prior to our creation: the relational categories, how God relates to his creation did not exist in practice prior to the creation. Love does pre-exist creation, but love of spouse does not.

Back to the concept of analogy. When considering an analogy between creation and God we must be careful in how we handle the analogy:

True riches are the heavenly graces; true nobility is to be born of God, to be the sister and spouse of Christ; true pleasures are those of the Spirit, which endure for ever, and will stand by us when all outward comforts will vanish.

That mystical union and sweet communion is set down with such variety of expressions, to shew that whatsoever is scattered in the creature severally is in him entirely. He is both a friend and a brother, a head and a husband, to us; therefore he takes the names of all. Whence we may observe further,

How then do we go about understanding the nature of the analogy of marriage. To properly read the analogy, Sibbes takes his cue not directly from his observation of human marriage in 17th century England, but from how the Scripture develops the analogy. He is the matter of the first marriage: a sort of birth of Eve (a sister and a spouse in a fashion:

That the church is the spouse of Christ. It springs out of him; even as Eve taken out of Adam’s rib, so the spouse of Christ was taken out of his side. When it was pierced, the church rose out of his blood and death; for he redeemed it, by satisfying divine justice; we being in such a condition that Christ must redeem us before he would wed us. First, he must be incarnate in our nature before he could be a fit husband; and then, because we were in bondage and captivity, we must be redeemed before he could marry us: ‘he purchased his church with his own blood,’ Acts 20:28. Christ hath right to us, he bought us dearly.

Next, he considers the matter of consent in marriage: this is what I will do. This is important aspect of Augustinian theology where faith is preceded by the work of the Spirit. Faith is true faith, but it is wrought faith. Our consent to the marriage is true consent, but it is Spirit-wrought consent:

Again, another foundation of this marriage between Christ and us, is consent. He works us by his Spirit to yield to him. There must be consent on our part, which is not in us by nature, but wrought by his Spirit, &c. We yield to take him upon his own terms; that is, that we shall leave our father’s house, all our former carnal acquaintance, when he hath wrought our consent. Then the marriage between him and us is struck up.

Sibbes then notes some additional elements of comparison: the wife takes the husband name — the Church is called by the name of Christ. The Church comes with her debt, which is paid by the husband. Moreover, the husband conveys to the spouse all of his wealth and honor. Third, there are friends of the bride who extol the beauty and desirability of the husband (Christ).

Sibbes makes an interesting observation from a provision in the Law: Deuteronomy 21:12 (AV), “Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails”. A woman who was brought in as a wife from a foreign nature conquered by Israel would be married, but before she comes in there is a cutting off of her former life:

Before she should be taken into the church, there must be an alteration; so before the church, which is not heathenish, but indeed hellish by nature, and led by the spirit of the world, be fit to be the spouse of Christ, there must be an alteration and a change of nature, Is. 11:6–8; John 3:3. Christ must alter, renew, purge, and fit us for himself. The apostle saith, Eph. 5:24, it was the end of his death, not only to take us to heaven, but to sanctify us on earth, and prepare us that we might be fit spouses for himself.