Tag Archives: Puritans

Measure for Measure Act 1, Scene 3.2

26 Sunday Feb 2023

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Friar Thomas

 [19]    Gladly, my lord.

Duke

 [20]    We have strict statutes and most biting laws,

 [21]    The needful bits and curbs to headstrong weeds,

 [22]    Which for this fourteen years we have let slip,

 [23]    Even like an o’ergrown lion in a cave

 [24]    That goes not out to prey. Now, as fond fathers,

 [25]    Having bound up the threat’ning twigs of birch

 [26]    Only to stick it in their children’s sight

 [27]    For terror, not to use—in time the rod

 [28]    More mocked than feared—so our decrees,

 [29]    Dead to infliction, to themselves are dead,

 [30]    And liberty plucks justice by the nose,

 [31]    The baby beats the nurse, and quite athwart

 [32]    Goes all decorum.

This section works on a couple of levels. First, it explains the Duke’s motivation leaving. Thus, it continues the exposition.

Second, the language is quite pictureseque. This makes the exposition entertaining:

[20]     We have strict statutes and most biting laws,

[21]     The needful bits and curbs to headstrong weeds,

[22]     Which for this fourteen years we have let slip,

[23]     Even like an o’ergrown lion in a cave

[24]     That goes not out to prey.

This first passage has an interesting mix of imagery:

The laws are strict and also “bite”.  This is matched by the image of the lion who has grown so fat it can longer leave its cave.

The strict statutes and biting laws act curb weeds which are difficult to restraining. This leads to an interesting reversal of the imagery. Weeds are the danger. The laws are the restraint. Weeds become overgrown. The lion is the image of restraint: the lion should come out and hunt its prey. Thus, the lion is parallel to the strict laws. But lazy lion is overgrown. So a fat lion has led to overgrown weeds.

                                                            Now, as fond fathers,

[25]     Having bound up the threat’ning twigs of birch

[26]     Only to stick it in their children’s sight

[27]     For terror, not to use—in time the rod

[28]     More mocked than feared—so our decrees,

[29]     Dead to infliction, to themselves are dead,

[30]     And liberty plucks justice by the nose,

[31]     The baby beats the nurse, and quite athwart

[32]     Goes all decorum.

The second passage is based upon a more coherent image: A parent uses corporal punishment to restrain and train a child. But the “fond father” (fond here means foolish delight, indulgence) holds the stick up only as a threat. After awhile, the threat becomes meaningless because everyone knows it is an idle threat.  There should be a balance between liberty and restraint (or justice), which has been lost. Liberty now openly mocks just.  “more mocked than feared …. Plucks justice by the nose”.

The baby beats the nurse (the nanny) is a marvelous image.

Third, the passage presents a theory of social order in brief: Laws are enacted to restrain dangers which threaten social order. If the laws are not enforced, they will soon become a joke. The forces of disruption, weeds, untamed liberty, a child, will take advantage of the weakness afforded by a failure to restrain disorder. The result will be chaos: “and quite athwart/Goes all decorum.”

The basic proposition of this exposition: Why are you pretending to be on a trip? Well, I really can’t enforce basic laws because I have been distracted with other things. If I try it now, it will make things worse. I’ve installed a man who is known to be strict. I’ll let him reintroduce order.

Again, the irony of Angelo’s work. Angelo fails to judge the actual work of prostitution. Escalus, in Act II Scene 1 will warn the men to not be involved in this work. It is the man who is otherwise upright, whose sister is a soon to be a nun and how gets his soon to be formally acknowledge wife pregnant

Friar Thomas

 [33]    It rested in your Grace

 [34]    To unloose this tied-up justice when you pleased,

 [35]    And it in you more dreadful would have seemed

 [36]    Than in Lord Angelo.

Friar Thomas here raises the obvious question: Why didn’t you just enforce the law yourself? It would have been taken more seriously if you had done it yourself.

Duke

 [37]    I do fear, too dreadful.

 [38]    Sith ’twas my fault to give the people scope,

 [39]    ’Twould be my tyranny to strike and gall them

 [40]    For what I bid them do; for we bid this be done

 [41]    When evil deeds have their permissive pass

 [42]    And not the punishment. Therefore, indeed, my

 [43]    father,

 [44]    I have on Angelo imposed the office,

 [45]    Who may in th’ ambush of my name strike home,

 [46]    And yet my nature never in the fight

 [47]    To do in slander. And to behold his sway

 [48]    I will, as ’twere a brother of your order,

 [49]    Visit both prince and people. Therefore, I prithee

 [50]    Supply me with the habit, and instruct me

 [51]    How I may formally in person bear

 [52]    Like a true friar. More reasons for this action

 [53]    At our more leisure shall I render you.

[54]     Only this one: Lord Angelo is precise,

[55]     Stands at a guard with envy, scarce confesses

[56]     That his blood flows or that his appetite

[57]     Is more to bread than stone. Hence shall we see,

[58]     If power change purpose, what our seemers be.

⌜They⌝ exit

We have now come to full explanation of the Duke’s understanding.

[37]     I do fear, too dreadful.

[38]     Sith ’twas my fault to give the people scope,

[39]     ’Twould be my tyranny to strike and gall them

[40]     For what I bid them do; for we bid this be done

[41]     When evil deeds have their permissive pass

[42]     And not the punishment.

The moral logic is that if I (the Duke) tempted the people in thinking it was permissible to engage in this behavior, it would be peculiarly wrong of me to then turn upon them and punish the conduct which I permitted.

Notice the political logic here: He would move from being a rightful ruler to a “tyrant” by such a move. In this sense, the argument has a similar political rational as does the Lex Rex, the Law is King: even the king must be subject to the law.

This also underscores the psychological aspect of political legitimacy. It is a perception in the people ruled that a ruler is legitimate. An illegitimate ruler is one who must keep his position by means of fear and violence. A legitimate ruler has the willing assent of the population, which he would lose.

He has passed his authority to someone who is “precise” (as he will describe Angelo, below). By passing his authority there is a psychological change in the population, they will be willing accept things. Even if the effect is unexpectedly harsh (but they should expect a lot from Angelo), it will not hurt the Duke’s legitimacy.

                                                Therefore, indeed, my

 [43]    father,

 [44]    I have on Angelo imposed the office,

 [45]    Who may in th’ ambush of my name strike home,

 [46]    And yet my nature never in the fight

 [47]    To do in slander.

The Duke however is not going to leave his people without his oversight. This shows he is not quite certain either of how Angelo will act or how the people will respond. Why or the extent to which he is concerned with Angelo is unknown. We gain some insight here:

                                    More reasons for this action

 [53]    At our more leisure shall I render you.

[54]     Only this one: Lord Angelo is precise,

[55]     Stands at a guard with envy, scarce confesses

[56]     That his blood flows or that his appetite

[57]     Is more to bread than stone. Hence shall we see,

[58]     If power change purpose, what our seemers be.

He is “precise”. This had distinct religious overtones at this time. The Puritans were sometimes referred to by their detractors as “precisionists” or “precisians”.

Because of their concern for preciseness in following out God’s revealed will in matters moral and ecclesiastical, the first Puritans were dubbed ‘precisians’. Though ill-meant and derisive, this was in fact a good name for them. Then as now, people explained their attitude as due to peevish cantankerousness and angularity or morbidity of temperament, but that was not how they themselves saw it. Richard Rogers, the Puritan pastor of Wethersfield, Essex, at the turn of the sixteenth century, was riding one day with the local lord of the manor, who, after twitting him for some time about his ‘precisian’ ways, asked him what it was that made him so precise. ‘O sir,’ replied Rogers, ‘I serve a precise God.’ If there were such a thing as a Puritan crest, this would be its proper motto. A precise God—a God, that is, who has made a precise disclosure of his mind and will in Scripture, and who expects from his servants a corresponding preciseness of belief and behaviour—it was this view of God that created and controlled the historic Puritan outlook.

Packer, J. I. A Quest for Godliness: The Puritan Vision of the Christian Life. Crossway Books, 1990, p. 114.

This raises a peculiar question about the play. The play itself was first performed in 1604 before King James. The relationship between King James and the Puritans was not easy. This wink at the Puritans would not have caused the playwright trouble with the king.

Outline — John Bunyan, A Discourse on Prayer

23 Wednesday Jan 2013

Posted by in Discipleship, Prayer, Puritan

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A DISCOURSE TOUCHING PRAYER

by John Bunyan..

 Written In Prison, 1662. Published, 1663.

 AFor we know not what we should pray for as we ought: C the Spirit C helpeth our infirmities@ (Rom. 8:26).

 On Praying In The Spirit.

AI Will Pray With The Spirit, And I Will Pray With The Understanding Also@

C (1Co. 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and private; yea, such an ordinance as brings those that have the spirit of supplication into great familiarity with God; and is also so prevalent in action, that it getteth of God, both for the person that prayeth, and for them that are prayed for, great things. It is the opener of the heart of God, and a means by which the soul, though empty, is filled. By prayer the Christian can open his heart to God, as to a friend, and obtain fresh testimony of God=s friendship to him.

The method that I shall go on in at this time shall be,

FIRST. To show you what true prayer is.

SECOND. To show you what it is to pray with the Spirit.

THIRD. What it is to pray with the Spirit and understanding also.

And so,

FOURTHLY. To make some short use and application of what shall be spoken.

I.          What Prayer Is.

A.        Definition:

1.         FIRST, What [true] prayer is. Prayer is a sincere, sensible, affectionate  pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God hath promised, or according to the Word, for the good of the church, with submission, in faith, to the will of God.

2.         In this description are these seven things. First, It is a sincere; Second, A sensible; Third, An affectionate, pouring out of the soul to God, through Christ; Fourth, By the strength or assistance of the Spirit; Fifth, For such things as God hath promised, or, according to his  word; Sixth, For the good of the church; Seventh, With submission in faith to the will of God.


B.        Sincerity:

1.         Sincerity is such a grace as runs through all the graces of God in us, and through all the actings of a Christian, and hath the sway in them too, or else their actings are not any thing regarded of God,

a.  Ps. 66:17-18; 16:1-4; Jer. 29:12-13.

b.  The want of this made the Lord reject their prayers in Hosea 7:14.

2.         Why? [B]ecause sincerity carries the soul in all simplicity toopen its heart to God, and to tell him the case plainly, without equivocation; to condemn itself plainly, without dissembling; to cry to God heartily, without complimenting.

3.         It is not lip‑labour that it doth regard, for it is the heart that God looks at, and that which sincerity looks at, and that which prayer comes from, if it be that prayer which is accompanied with sincerity.

C.        Sensible: It is not, as many take it to be, even a few babbling, prating, complimentary expressions, but a sensible feeling there is in the heart.

1.         A sense of the want of mercy, by reason of the danger of sin.

a.         1 Sam. 1:10; Ps. 69:3; Ps. 38:8-10; Is. 38:14; Jer. 31:18; Matt. 26:75; Heb. 5:7.

b.         And all this from a sense of the justice of God, the guilt of sin, the pains of hell and destruction.  Ps. 116:3-4; Ps. 77:2; Ps. 38:6.

2.         Sometimes there is a sweet sense of mercy received; encouraging, comforting, strengthening, enlivening, enlightening mercy . . .Ps. 103: 1‑5; Phil. 4: 6. A sensible thanksgiving, for mercies received, is a mighty prayer in the sight of God; it prevails with him unspeakably.

3.         In prayer there is sometimes in the soul a sense of mercy to be received.  This again sets the soul all on a flame. 2 Sam. 7:27; Gen. 32:10-11; Dan. 9:3-4.

D.        Affectionate pouring out of the soul to God.

1.         O! the heat, strength, life, vigour, and affection, that is in right prayer! Ps. 42:1; 119:20, 40, 174; 84: 2; Dan. 9:19; Lk. 22:44


2.         When the affections are indeed engaged in prayer, then, then the whole man is engaged, and that in such sort, that the soul will spend itself to nothing, as it were, rather than it will go without that good desired, even communion and solace with Christ. And hence it isthat the saints have spent their strengths, and lost their lives, rather than gowithout the blessing (Psa. 69: 3; 38: 9, 10; Gen. 32:24, 26).

3.         Again, It is a pouring out of the heart or soul. There is in prayer an unbosoming of a man=s self, an opening of the heart to God, an affectionate pouring out of the soul in requests, sighs, and groans. Ps. 38: 9; 42:2,4; 62:8; Dt. 4:29

4.         Again, It is a pouring out of the heart or soul TO GOD. This showeth also the excellency of the spirit of prayer. It is the great God to which it retires.  1 Tim. 55; Ps. 71:1-5

5.         THROUGH CHRIST. This through Christ must needs be added, or else it is to be questioned, whether it be prayer, though in appearance it be never so eminent or eloquent.

a.         Christ is the way through whom the soul hath admittance to God, and without whom it is impossible that so much as one desire should come into the ears of the Lord of Sabaoth.  Jn.14: 6, 13, 14; Dan. 9:17; Ps. 25:11;

b.         This coming to God through Christ is the hardest part that is found in prayer. A man may more easily be sensible of his works, ay, and sincerely too desire mercy, and yet not be able to come to God by Christ. Heb. 11:6, Ex. 33:13;

c.         This Christ, none but the Father can reveal.  Matt. 11:27, 16:16. Ps. 18: 2; 27:1; 28:1; Gen. 15:1; Jn. 3:5,7; 1:12; Eph. 5:20, 1:6;

E.         by the strength OR ASSISTANCE OF THE SPIRIT. . .  if it be not in the strength and assistance of the Spirit, it is but like the sons of Aaron, offering with strange fire. Lev. 10:1-2; Rom. 8:26-27

F.         FOR SUCH THINGS AS GOD HATH PROMISED, &c., (Mat. 6: 6‑8).

1.         Prayer it is, when it is within the compass of God=s Word; and it is blasphemy, or at best vain babbling, when the petition is beside the book. Ps. 119:25‑28, 41, 42, 49, 58, 65, 74, 81, 82, 107, 147, 154, 169,170)


2.         And indeed the Holy Ghost doth not immediately quicken and stir up the heart of the Christian without, but by, with, and through the Word, by bringing that to the heart, and by opening of that, whereby the man is provoked to go to the Lord, and to tell him how it is with him, and also to argue, and supplicate, according to the Word; . . . .Dan. 9:2-3; Matt. 26:53-54.

3.         It is a praying then according to the Word and promise. The Spirit by the Word must direct, as well in the manner, as in the matter of prayer. 1 Cor. 14:15; Jer. 8:9

G.        FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever tendeth either to the honour of God, Christ=s advancement, or his people=s benefit.  John 17;  Phil. 1: 9‑11; Eph. 1:16‑21; 3:14‑19; Col. 1: 9‑13.

H.        SUBMIT TO THE WILL OF GOD, and say, Thy will be done, as Christ hath taught us (Mat. 6:10); therefore the people of the Lord in humility are to lay themselves and their prayers, and all that they have, at the foot of their God, to be disposed of by him as he in his heavenly wisdom seeth best. . . .  1 John. 5:14-15; 1 Cor. 2:11

II.        What It Is To Pray With The Spirit.

A.        SECOND. I will pray with the Spirit. Now to pray with the Spirit C for that is the praying man, and none else, so as to be accepted of God C it is for a man, as aforesaid, sincerely and sensibly, with affection, to come to God through Christ, &c.; which sincere, sensible, and affectionate coming must be by the working of God=s Spirit.

1.         There is no man nor church in the world that can come to God in prayer, but by the assistance of the Holy Spirit. Eph. 2:18; Rom. 8:26-27.

2.         Consider first the person speaking, even Paul, and, in his person, all the apostles. We apostles, we extraordinary officers, the wise master‑builders, that have some of us been caught up into paradise (Rom. 15:16; 1Co. 3:10; 2Co. 12: 4).


3.         AFor we know not what we should pray for.@ We know not the matter of the things for which we should pray, neither the object to whom we pray, nor the medium by or through whom we pray; none of these things know we, but by the help and assistance of the Spirit. Should we pray for communion with God through Christ? should we pray for faith, for justification by grace, and a truly sanctified heart? none of these things know we.   1 Cor. 2:11; Is. 29:11.

4.         AFor we know not what we should pray for as we ought.@ Mark this, Aas we ought.@ For the not thinking of this word, or at least the not understanding it in the spirit and truth of it, hath occasioned these men to devise, as Jeroboam did, another way of worship, both for matter and manner, than is revealed in the Word of God (1Ki. 12:26‑33). But, saith Paul, we must pray as we ought; and this WE cannot do by all the art, skill, and cunning device of men or angels.  Jam. 4: 3;1Jo. 5:14.

B.        The infirmities we suffer when pray:

1.         First. Without the Spirit man is so infirm that he cannot, with all other means whatsoever, be enabled to think one right saving thought of God, of Christ, or of his blessed things; and therefore he saith of the wicked, AGod is not in all his thoughts,@ (Psa. 10: 4; 50:21; Gen. 6: 5; 8:21). They then not being able to conceive aright of God to whom they pray, of Christ through whom they pray, nor of the things for which they pray, as is before showed, how shall they be able to address themselves to God, without the Spirit help this infirmity? . . . Mar. 7: 7, 8; Col. 2:16‑23; Deu. 12:30‑32; Pro. 28:9;  Deu. 4: 2; Rev. 22:18; Is. 29:13: Ps. 51:15.

2.         Second. It must be a praying with the Spirit, that is, the effectual praying; because without that, as men are senseless, so hypocritical, cold, and unseemly in their prayers; and so they, with their prayers, are both rendered abominable to God (Mat. 23:14; Mar. 12:40; Luk. 18:11, 12; Isa. 58: 2, 3). . . . That is the prayer that goeth to heaven, that is sent thither in the strength of the Spirit. For,

3.         Third. Nothing but the Spirit can show a man clearly his misery by nature, and so put a man into a posture of prayer. Talk is but talk, as we use to say, and so it is but mouth‑worship, if there be not a sense of misery, and that effectually too. . . .  For it is the  Spirit that doth effectually convince of sin and misery, without the Lord Jesus, and so puts the soul into a sweet, sensible, affectionate way of praying to God according to his word (Joh. 16: 7‑9).

4.         Fourth. If men did see their sins, yet without the help of the Spirit they would not pray. For they would run away from God, with Cain and Judas, and utterly despair of mercy, were it not for the Spirit. When a man is indeed sensible of his sin, and God=s curse, then it is a hard thing to persuade him to pray; for, saith his heart, AThere is no hope,@ it is in vain to seek God. Jer. 2:25; 18:12 . . . Joh. 14:26.


5.         Fifth. It must be in or with the Spirit; for without that no man can knowhow he should come to God the right way 1Co. 2:10; Exo. 33:13 Joh. 16:14.

6.         Sixth. Because without the Spirit, though a man did see his misery, and also the way to come to God; yet he would never be able to claim a share in either God, Christ, or mercy, with God=s approbation. O how great a task is it, for a poor soul that becomes sensible of sin and the wrath of God, to say in faith, but this one word, AFather!@ I tell you, however hypocrites think, yet the Christian that is so indeed finds all the difficulty in this very thing, it cannot say God is its Father. O! saith he, I dare not call him Father; and hence it is that the Spirit must be sent into the hearts of God=s people for this very thing, to cry Father: it being too great a work for any man to do knowingly and believingly without it (Gal. 4: 6). When I say knowingly, I mean, knowing what it is to be a child of God, and to be born again. And when I say believingly, I mean, for the soul to believe, and that from good experience, that the work of grace is wrought in him. This is the right calling of God Father; and not as many do, to say in a babbling way, the Lord=s prayer (so called) by heart, as it lieth in the words of the book. No, here is the life of prayer, when in or with the Spirit, a man being made sensible of sin, and how to come to the Lord for mercy; he comes, I say, in the strength of the Spirit, and crieth Father. That one word spoken in faith, is better than a thousand prayers, as men call them, written and read, in a formal, cold, lukewarm way.   Rev. 3: 9; 2:9;  John. 8:41‑45 Isa. 53:10; Ezr. 4:12‑16. Therefore give me leave a little to reason with thee, thou poor, blind, ignorant sot.

a.         It may be thy great prayer is to say, AOur Father which art in heaven,@ &c. Dost thou know the meaning of the very first words of this prayer? Canst thou indeed, with the rest of the saints, cry, Our Father? Art thou truly born again? Hast thou received the spirit of adoption? Dost thou see thyself in Christ, and canst thou come to God as a member of him? Or art thou ignorant of these things, and yet darest thou say, Our Father? Is not the devil thy father? (Joh. 8:44).

b.         And dost thou indeed say, AHallowed be thy name@ with thy heart? Dost thou study, by all honest and lawful ways, to advance the name, holiness, and majesty of God? Doth thy heart and conversation agree with this passage?


c.         Wouldst thou have the kingdom of God come indeed, and also his will to be done in earth as it is in heaven? Nay, notwithstanding, thou according to the form, sayest, Thy kingdom come, yet would it not make thee ready to run mad, to hear the trumpet sound, to see the dead arise, and thyself just now to go and appear before God, to reckon for all the deeds thou hast done in the body? Nay, are not the very thoughts of it altogether displeasing to thee? And if God=s will should be done on earth as it is in heaven, must it not be thy ruin? There is never a rebel in heaven against God, and if he should so deal on earth, must it not whirl thee down to hell? . . . Ecc. 5: 2.

7.         Seventh. It must be a praying with the Spirit if it be accepted, because there is nothing but the Spirit that can lift up the soul or heart to God in prayer: AThe preparations of the heart in man, and the answer of the tongue, is from the Lord@.  Pro. 16: 1. Ps. 25:1; Zech. 12:10; Eph. 6:18.

8.         Eighth. As the heart must be lifted up by the Spirit, if it pray aright, so also it must be held up by the Spirit when it is up, if it continue to pray aright. I do not know what, or how it is with others= hearts, whether they be lifted up by the Spirit of God, and so continued, or no: but this I am sure of, First, That it is impossible that all the prayer‑books that men have made in the world, should lift up, or prepare the heart; that is the work of the great God himself. And, in the second place, I am sure that they are as far from keeping it up, when it is up. And indeed here is the life of prayer, to have the heart kept with God in the duty.  Ex. 17:12  Isa. 29:13; Ezekiel 33 Mat. 15: 8, 9; Ps. 86:11 . . . . When the Spirit gets into the heart, then there is prayer indeed, and not till then.

9.         Ninth. The soul that doth rightly pray, it must be in and with the help and strength of the Spirit; because it is impossible that a man should express himself in prayer without it. When I say, it is impossible for a man to express himself in prayer without it, I mean, that it is impossible that the heart, in a sincere and sensible affectionate way, should pour out itself before God, with those groans and sighs that come from a truly praying heart, without the assistance of the Spirit. It is not the mouth that is the main thing to be looked at in prayer, but whether the heart is so full of affection and earnestness in prayer with God, . . .Rom. 8:26; Ex. 14:15; Num. 16:22; 1 Sam. 16:7. . . .The best prayers have often more groans than words: and those words that . . . The nearer a man comes in any work that God commands him to the doingof it according to his will, so much the more hard and difficult it is; and the reason is, because man, as man, is not able to do it.


10.       Tenth. It must be with the Spirit, or else as there will be a failing in the act itself, so there will be a failing, yea, a fainting, in the prosecution of the work. Prayer is an ordinance of God, that must continue with a soul so long as it is on this side glory. But, as I said before, it is not possible for a man to get up his heart to God in prayer; so it is as difficult to keep it there, without the assistance of the Spirit. And if so, then for a man to continue from time to time in prayer with God, it must of necessity be with the Spirit. Christ tells us, that men ought always to pray, and not to faint (Luk. 18: 1; Job. 27:10; Mat. 23:14 Genesis 32; Hos. 12: 4; Eph. 2:18; Jude 1:20). As if he had said, Brethren, as eternal life is laid up for the persons that hold out only, so you cannot hold out unless you continue praying in the Spirit. The great cheat that the devil and antichrist delude  the world withal, it is to make them continue in the form of any duty, the form of preaching, of hearing, or praying, &c. These are they that have Aa form of godliness, but denying the power thereof; from such turn away@ (2Ti. 3: 5).

Here followeth the third thing; to wit,

III.       What It Is To Pray With The Spirit And With The Understanding.

A.        THIRD. And now to the next thing, what it is to pray with the Spirit, and to pray with the understanding also.  1 Cor. 14: 3, 4, 12, 19, 24, 25.  It is expedient then that the understanding should be occupied in prayer, as well as the heart and mouth: AI will pray with the Spirit, and I will pray with the understanding also.@ That which is done with understanding, is done more effectually, sensibly, and heartily, as I shall show farther anon, than that which is done without it; which made the apostle pray for the Colossians, that God would fill them Awith the knowledge of his will, in all wisdom and spiritual understanding@ (Col. 1: 9). And for the Ephesians, that God would give unto them Athe spirit of wisdom and revelation, in the knowledge of him@ (Eph. 1:17). And so for the Philippians, that God would make them abound Ain knowledge, and in all judgment@ (Php. 1: 9). A suitable understanding is good in everything a man undertakes, either civil or spiritual; and therefore it must be desired by all them that would be a praying people. In my speaking to this, I shall show you what it is to pray with understanding.

B.        Understanding is to be taken both for speaking in our mother‑tongue, and also experimentally. I pass the first, and treat only on the second.


1.         First. To pray with understanding, is to pray as being instructed by the Spirit in the understanding of the want of those things which the soul is to  pray for . . . . (Rev. 3:16, 17). Men without understanding may say the same words in prayer as others do; but if there be an understanding in the one, and none in the other, there is, O there is a mighty difference in speaking the very same words! The one speaking from a spiritual understanding of those things that he in words desires, and the other words it only, and there is all.

2.         Second. Spiritual understanding espieth in the heart of God a readiness and willingness to give those things to the soul that it stands in need of.  David by this could guess at the very thoughts of God towards him. Ps. 40: 5; Mat. 15:22‑28).

a.         And understanding of the willingness that is in the heart of God to save sinners, there is nothing will press the soul more to seek after God, and to cry for pardon, than it.

b.         If a man should see a pearl worth an hundred pounds lie in a ditch, yet if he understood not the value of it, he would lightly pass it by: but if he once get the knowledge of it, he would venture up to the neck for it. So it is with souls concerning the things of God: if a man once get an understanding of the worth of them, then his heart, nay, the very strength of his soul, runs after them, and he will never leave crying till he have them. . . . Mat. 20:29‑31.

3.         Third. The understanding being spiritually enlightened, hereby there is the way, as aforesaid, discovered, through which the soul should come unto God; which gives great encouragement unto it.

4.         Fourth. The enlightened understanding sees largeness enough in the promises to encourage it to pray; which still adds to it strength to strength.

5.         Fifth. The understanding being enlightened, way is made for the soul to come to God with suitable arguments, sometimes in a way of expostulation, as Jacob (Gen. 32: 9). Sometimes in way of supplication, yet not in a verbal way only, but even from the heart there is forced by the Spirit, through the understanding, such effectual arguments as moveth the heart of God. . . .Jer. 31:18‑20.  Isa. 66: 2.


6.         Sixth. An understanding well enlightened is of admirable use also, both as to the matter and manner of prayer. He that hath his understanding well exercised, to discern between good and evil, and in it placed a sense either of the misery of man, or the mercy of God; that soul hath no need of the writings of other men to teach him by forms of prayer. For as he that feels the pain needs not to be taught to cry O! even so he that hath his understanding opened by the Spirit needs not so to be taught of other men=s prayers, as that he cannot pray without them.  Psa. 116: 3, 4; 38: 1‑ 12.

7.         Seventh. It is necessary that there be an enlightened understanding, to the end that the soul be kept in a continuation of the duty of prayer.

a.         The people of God are not ignorant how many wiles, tricks, and temptations the devil hath to make a poor soul, who is truly willing to have the Lord Jesus Christ, and that upon Christ=s terms too; I say, to tempt that soul to be weary of seeking the face of God, and to think that God is not willing to have mercy on such a one as him.   Isa. 49:14; 40:27; 8:17; 40:1;  Gen. 32:25‑27; Luk. 18: 1‑6.

b.         Alas, how many poor souls are there in the world, that truly fear the Lord, who, because they are not well informed in their understanding, are oft ready to give up all for lost, upon almost every trick and temptation of Satan! Hab. 2: 3.

Queries and Objections answered.

Query First. But what would you have us poor creatures to do that cannot tell how to pray? The Lord knows I know not either how to pray, or what to pray for.

Answer.   Poor heart! thou canst not, thou complainest, pray. Canst thou see thy misery? Hath God showed thee that thou art by nature under the curse of his law? If so, do not mistake, I know thou dost groan and that most bitterly. I am persuaded thou canst scarcely be found doing any thing in thy calling, but prayer breaketh from thy heart. Have not thy groans gone up to heaven from every corner of thy house? (Rom. 8:26; Job 23:12.

Query Second. Yea, but when I go into secret, and intend to pour out my soul before God, I can scarce say anything at all.

Answer

1. Ah! Sweet soul! It is not thy words that God so much regards, as that he will not mind thee, except thou comest before him with some eloquent oration. His eye is on the brokenness of thine heart; and that it is that makes the very bowels of the Lord to run over. AA broken and a

contrite heart, O God, thou wilt not despise@ (Psa. 51:17).


2.         The stopping of thy words may arise from overmuch trouble in thy heart. David was so troubled sometimes, that he could not speak. Psa. 77: 3, 4. But this may comfort all such sorrowful hearts as thou art, that though thou canst not through the anguish of thy spirit speak much, yet the Holy Spirit stirs up in thine heart groans and sighs, so much the more vehement: . . . Ex. 14:15.

3.         If thou wouldst more fully express thyself before the Lord, study, first, Thy filthy estate; secondly, God=s promises; thirdly, The heart of Christ. Which thou mayest know or discern, (1.) By his condescension and bloodshed. (2.) By the mercy he hath extended to great sinners formerly, and plead thine own vileness, by way of bemoaning; Christ=s blood by way of expostulation; . . . Jer. 29:13.

Objection. But though you have seemed to speak against any other way of praying but by the Spirit, yet here you yourself can give direction how to pray.

Object. But if we do not use forms of prayer, how shall we teach our children to pray?

Answer.  For to me it seems to be a better way for people betimes to tell their children what cursed creatures they are, and how they are under the wrath of God by reason of original and actual sin; also to tell them the nature of God=s wrath, and the duration of the misery; which if they conscientiously do, they would sooner teach their children to pray than they do. The way

that men learn to pray, it is by conviction for sin; and this is the way to make our sweet babes do so too. But the other way, namely, to be busy in teaching children forms of prayer, before they know any thing else, it is the next way to make them cursed hypocrites, and to puff them up with

pride. . . .Psa. 34:11; Act. 9:11.

Object. But we find that the disciples desired that Christ would teach them to pray, as John also taught his disciples; and that thereupon he taught them that form called the LORD=S PRAYER.

Object. But Christ bids pray for the Spirit; this implieth that men without the Spirit may notwithstanding pray and be heard. (See Luk. 11: 9‑13).

Question. Then would you have none pray but those that know they are the disciples of Christ?

Answer Yes.

IV.       Use And Application.

A.        USE First, A word of information.

1.         Prayer is an ordinance of God, in which a man draws very near to God; and therefore it calleth for so much the more of the assistance of the grace of God to help a soul to pray as becomes one that is in the presence of him.


2.         It is a shame for a man to behave himself irreverently before a king, but a sin to do so before God. And as a king, if wise, is not pleased with an oration made up with unseemly words and gestures, so God takes no pleasure in the sacrifice of fools. Ecc. 5: 1, 4; Psa. 51:17; Isa. 57:15.

3.         Therefore for information, know that there are these five things that are obstructions to prayer, and even make void the requests of the creature.

a.         When men regard iniquity in their hearts, at the time of their prayers before God.  Ps. 66:18  Isa. 29:13; Eze. 33:31 Ps. 109: 7;  2Sa. 22:42.

b.         When men pray for a show to be heard, and thought somebody in religion, and the like; these prayers also fall far short of God=s approbation, and are never like to be answered, in reference to eternal life.

i.          There are two sorts of men that pray to this end.

I.          Your trencher chaplains, that thrust themselves into great men=s families, pretending the worship of God, when in truth the great business is their own bellies;

II.        Them also that seek repute and applause for their eloquent terms, and seek more to tickle the ears and heads of their hearers than anything else.

ii.         These persons are discovered thus,

I.          They eye only their auditory in their expressions.

II.        They look for commendation when they have done.

III.       Their hearts either rise or fall according to their praise or enlargement.

IV.       The length of their prayer pleaseth them; and that it might be long, they will vainly repeat things over and over (Mat. 6: 7; Psa. 85: 8.


c.         A third sort of prayer that will not be accepted of God, it is, when either they pray for wrong things, or if for right things, yet that the thing prayed for might be spent upon their lusts, and laid out to wrong ends. Jam. 4: 2‑ 4.

Object. But God hears some persons, though their hearts be not right with him, as he did Israel, in giving quails, though they spent them upon their lusts (Psa. 106:14).

Answer If he doth, it is in judgment, not in mercy. He gave them their desire indeed, but they had better have been without it, for he Asent leanness into their soul@ (Psa. 106:15). Woe be to that man that God answereth thus.

d.         Another sort of prayers there are that are not answered; and those aresuch as are made by men, and presented to God in their own persons only, without their appearing in the Lord Jesus. Col. 3:17; John 14:13-14.

e.         The last thing that hindereth prayer is, the form of it without the power. Pro. 28: 9; Hos. 7:14.

4.         When therefore thou intendest, or art minded to pray to the Lord of heaven and earth, consider these following particulars.

a.         Consider seriously what thou wantest. Do not, as many who in their words only beat the air, and ask for such things as indeed they do not desire, nor see that they stand in need thereof.

b.         When thou seest what thou wantest, keep to that, and take heed thou pray sensibly.

Excursus:

Object. But I have a sense of nothing; then, by your argument, I must not pray at all.

Answer.

1.         If thou findest thyself senseless in some sad measure, yet thou canst not complain of that senselessness, but by being sensible there is a sense of senselessness. According to thy sense, then, that thou hast of the need of anything, so pray; (Luk. 8: 9; Psa. 39: 4Jer. 33: 3. But,

2.         Take heed that thy heart go to God as well as thy mouth.


3.         Take heed of affecting expressions, and so to please thyself with the use of them, that thou forget not the life of prayer.

Cautions:

1.         And the first is, take heed thou do not throw off prayer, through sudden persuasions that thou hast not the Spirit, neither prayest thereby. It is the great work of the devil to do his best, or rather worst, against the best prayers. Isa. 65: 5; Zec. 3: 1.

2.         As such sudden temptations should not stop thee from prayer, and pouring out thy soul to God; so neither should thine own heart=s corruptions hinder thee. (Let not thy corruptions stop thy prayers).Psa. 25:11.

End Excursus.

B.        USE Second. A word of encouragement. And therefore, secondly, to speak a word by way of encouragement, to the  poor, tempted, and cast down soul, to pray to God through Christ. Though all prayer that is accepted of God in reference to eternal life must be in the Spirit C for that only maketh intercession for us according to the will of God, (Rom. 8:27) C yet because many poor souls may have the Holy Spirit working on them, and stirring of them to groan unto the Lord for mercy, though through unbelief they do not, nor, for the present, cannot believe that they are the people of God, such as he delights in; yet forasmuch as the truth of grace may be in them, therefore I shall, to encourage them, lay down further these few particulars.

1.         [T]here is nothing that doth more prevail with God than importunity. Luk. 11: 8.

2.         Another encouragement for a poor trembling convinced soul is to consider the place, throne, or seat, on which the great God hath placed himself to hear the petitions and prayers of poor creatures; and that is a Athrone of grace@ (Heb. 4:16). AThe mercy‑seat@ (Exo. 25:22).


3.         As there is a mercy‑seat, from whence God is willing to commune with poor sinners; so there is also by his mercy‑seat, Jesus Christ, who continually besprinkleth it with his blood. Hence it is called Athe blood of sprinkling@ (Heb. 12:24). When the high‑priest under the law was to go into the holiest, where the mercy‑seat was, he might not go in Awithout blood@.  Heb. 9: 7 . .  Lev. 16:13‑17. But if from a sense of thy vileness thou do pour out thy heart to God, desiring to be saved from the guilt, and cleansed from the filth, with all thy heart; fear not, thy vileness will not cause the Lord to stop his ear from hearing of thee.  Heb. 10:19, 20; Exo. 12:13.

C.        USE Third. A word of reproof.

1.         This speaks sadly to you who never pray at all. AI will pray,@ saith the apostle, and so saith the heart of them that are Christians. Thou then art not a Christian that art not a praying person. The promise is that every one that is righteous shall pray (Psa. 32: 6). Thou then art a wicked wretch that prayest not. Jacob got the name of Israel by wrestling with God (Genesis 32).  Gal. 6:16; Jer. 10:25 . . . What wilt thou do when thou shalt be damned in hell, because thou couldst not find in thine heart to ask for heaven? Who will grieve for thy sorrow, that didst not count mercy worth asking for? I tell thee, the ravens, the dogs, &c., shall rise up in judgment against thee, for they will, according to their kind, make signs, and a noise for something to refresh them when they want it; but thou hast not the heart to ask for heaven, though thou must eternally perish in hell, if thou hast it not.

2.         This rebukes you that make it your business to slight, mock at, and undervalue the Spirit, and praying by that. What will you do, when God shall come to reckon for these things? You count it high treason to speak but a word against the king, nay, you tremble at the thought of it; and yet in the meantime you will blaspheme the Spirit of the Lord. Is God indeed to be dallied with, and will the end be pleasant unto you? Did God send his Holy Spirit into the hearts of his people, to that end that you should taunt at it? Is this to serve God? And doth this demonstrate the reformation of your church? Nay, is it not the mark of implacable reprobates? O fearful! Can you not be content to be damned for your sins against the law, but you must sin against the Holy Ghost? Must the holy, harmless, and undefiled Spirit of grace, the nature of God, the promise of Christ, the Comforter of his children, that without which no man can do any service acceptable to the Father C must this, I say, be the burthen of your song, to taunt, deride, and mock at? If God sent Korah and his company headlong to hell for speaking against Moses and Aaron, do you that mock at the Spirit of Christ think to escape unpunished? Numbers 16; Heb. 10:29; Act. 5: 1‑8; 8:18-22;  Mat. 12:31, with Mar. 3:28‑30.


3.         As this is the doom of those who do openly blaspheme the Holy Ghost, in a way of disdain and reproach to its office and service: so also it is sad for you, who resist the Spirit of prayer, by a form of man=s inventing. A very juggle of the devil, that the traditions of men should be of better esteem, and more to be owned than the Spirit of prayer. What is this less than that accursed abomination of Jeroboam, which kept many from going to Jerusalem, the place and way of God=s appointment to worship; and by that means brought such displeasure from God upon them, as to this day is not appeased? (1Ki. 12:26‑33).

V.        The Conclusion.

A.        Believe that as sure as you are in the way of God you must meet with temptations.

B.        The first day therefore that thou dost enter into Christ=s congregation, look for them.

C.        When they do come, beg of God to carry thee through them.

D.        Be jealous of thine own heart, that it deceive thee not in thy evidences for heaven, nor in thy walking with God in this world.

E.         Take heed of the flatteries of false brethren.

F.         Keep in the life and power of truth.

G.        Look most at the things which are not seen.

H.        Take heed of little sins.

I.          Keep the promise warm upon thy heart.

J.          Renew thy acts of faith in the blood of Christ.

K.        Consider the work of thy generation.

L.         Count to run with the foremost therein.

Grace be with thee.

Holiness is Premised Upon a New Identity

12 Friday Oct 2012

Posted by in 1 Peter, Ben Witherington III, Church History, Galatians, John Wesley, Puritan, Repentance

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Witherington writes of 1 Peter 1:22:

The basis of Christian community and brother/sisterhood is conversion, not patriarchy or ethnicity. What Elliot [a commentator on 1 Peter] misses altogether is that the fatherhood of God as here enunciated has nothing to do with propping up patriarchy in the physical family’s household or in the empire. It has to do with the intimate relationship of God with Christ in the first place and with those who are in Christ in the second place….Here we see the connection between love and holiness: love, if it is to be real and sincere and wholehearted must be pure and coming from a pure heart. Conversion leads to holiness which produces love in the believer, though the converse is also true — loving sanctifies the lover. Thus, Wesley stressed that holiness was a loving of God with whole heart and neighbor as self.

Letters and Homilies for Hellenized Christians, vol. 2, 110.

Love and holiness must flow from a right understanding of oneself, the other and God. The love and holiness commended and commanded, flows out of an understanding of one’s primary identity flowing from conversion — the new life in Christ:

27 For as many of you as were baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Gal. 3:27-29. Our new status in Christ overcomes and supplants our prior status as determined by our culture. In Christ, our new status dictates love for one-another, based upon the love of God for us and thus our love for others (1 John 3).

The discussion concerning Propoganda’s “Precious Puritans” seems in some places to have missed this point. That slaveholding based upon kidnapping was (and is) a grave sin cannot be denied. That we must understand that even men and women otherwise as careful Christians as the Puritans failed miserably in this respect must be admitted.

Here is the point which is missing in much (though not all) of the discussion. The premise of the discussion has been that the Puritans somehow more belong to Christians of European descent than to Christians of African descent (largely marked by skin — what is to be thought of Christians of descent from more than one place is not clear). Yet, as Peter and Paul make clear, the Puritans are more closely related to Propoganda than the African slaves who did not know Christ.

And the matter works in the direction: the African slaves belong to the Christians of European descent. First, there is only one race (Acts 17:26). Thus, when a man with white skin sees a slave with black skin, he must think, like me. Those who were enslaved where my family; that they differ from me in skin color tells me nothing more than members of a family may differ in skin color. Second, Jesus explains that when we come across the weak we must see them as Christ. Matthew 25:40. And while this applies most plainly to those who are in Christ; it is difficult to think of one who is more “least of these” than a man or woman enslaved – bought and sold like a chair or a cow. One should shudder at the wickedness of such disregard for the image of God.

Thus, the entire premise of much of the discussion is wrong. The slaves belong to us all, because we are all related in Adam. There is only one race. Second, the Puritans belong to all Christians. In short, my brothers and sisters (in Adam and often in Christ) were enslaved by my brothers and sisters (in Adam and often in Christ). Thus, even though my skin is white, when I see men and women enslaved, I must think my family, at least in Adam if not also in Christ. And when a man with black sin sees a slaveholder, he must think my family; at least in Adam, if not also in Christ.

One final point: The parable should frighten us all. That Christians could catch their culture sin so grotesquely means that we all stand in danger of catching our culture (1 Peter 1:18; Rom. 12:1-2). Were the Puritans to come to us, what sins would we be blindly accepting as somehow normal and acceptable. What of Christians from some other time or place: how deeply would they see our sin and shudder and wonder how anyone could be a Christian and sin so blindly.

This is not to make the sin of slaveholding less onerous; quite the contrary. Rather, we must own the sin more deeply. The fact that much of the discussion presumes that slaves belong more to the Africans and the slaveholders belong more to the Europeans shows how little even Christians have moved. To see the slaves and slaveholders as ours should only cause us to see the horror of the slavery with greater clarity — and spur us on to greater love.

We realize too little how conversion, how new birth has made us different, has made us new in Christ. This lack of understanding necessarily defeats our love and thus our holiness.

Here are some places to get started in looking through the Precious Puritan discussions:

http://thegospelcoalition.org/blogs/thabitianyabwile/2012/10/02/the-puritans-are-not-that-precious/
http://www.patheos.com/blogs/anxiousbench/2012/10/historical-heroes-and-precious-puritans/

When Sorrows Had Begirt Me Round.4 (Anne Bradstreet)

10 Monday Sep 2012

Posted by in Anne Bradstreet, Biblical Counseling, Prayer, Puritan

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(The entire poem may be found here:

https://memoirandremains.wordpress.com/2012/09/07/when-sorrows-had-begirt-me-round-1-anne-bradstreet/

 

Beclouded was my soul with fear

            Of thy displeasure sore

Nor could I read my evidence

            Which oft I read before.

 

Hide not thy face from me, I cried,

            From burnings keep my soul;

Thou know’st my heart and hast me tried;

            I on they mercy’s roll.

 

 

She writes from a place of fear: She fears that her illness is the result of some wrong on her part. This draws an additional correspondence between her poem and the Psalms, particularly Psalm 32:

 

3 For when I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah 5 I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the iniquity of my sin. Selah Psalm 32:3–5 (ESV)

 

An unconfessed sin on the part of David results in physical illness and distress on the part of David.  Bradstreet is afraid not merely of her physical ailment, but more so that God may be distressed with her:

 

Beclouded was my soul with fear

            Of thy displeasure sore

 

The reference to ‘evidence’ is as to her assurance. John Bunyan depicts this concept of sin leading to a loss of assurance in the picture of Christian losing his scroll after he falls asleep in shelter. He awakes from a sleep of laziness and begins to rush up the hill without his scroll, his assurance. In that condition, he runs into Timorous and Mistrust warning him of the lion:

 

Christian: Then said Christian, You make me afraid; but whither shall I fly to be safe? If I go back to mine own country, that is prepared for fire and brimstone, and I shall certainly perish there; if I can get to the celestial city, I am sure to be in safety there: I must venture. To go back is nothing but death: to go forward is fear of death, and life everlasting beyond it: I will yet go forward. So Mistrust and Timorous ran down the hill, and Christian went on his way. But thinking again of what he had heard from the men, he felt in his bosom for his roll, that he might read therein and be comforted; but he felt, and found it not. Then was Christian in great distress, and knew not what to do; for he wanted that which used to relieve him, and that which should have been his pass into the celestial city. Here, therefore, he began to be much perplexed, and knew not what to do. At last he bethought himself that he had slept in the arbor that is on the side of the hill; and falling down upon his knees, he asked God forgiveness for that foolish act, and then went back to look for his roll. But all the way he went back, who can sufficiently set forth the sorrow of Christian’s heart? Sometimes he sighed, sometimes he wept, and oftentimes he chid himself for being so foolish to fall asleep in that place, which was erected only for a little refreshment from his weariness. Thus, therefore, he went back, carefully looking on this side and on that, all the way as he went, if happily he might find his roll, that had been his comfort so many times in his journey. He went thus till he came again in sight of the arbor where he sat and slept; but that sight renewed his sorrow the more, by bringing again, even afresh, his evil of sleeping unto his mind. Rev. 2:4; 1 Thess. 5:6-8. Thus, therefore, he now went on, bewailing his sinful sleep, saying, O wretched man that I am, that I should sleep in the daytime! that I should sleep in the midst of difficulty! that I should so indulge the flesh as to use that rest for ease to my flesh which the Lord of the hill hath erected only for the relief of the spirits of pilgrims! How many steps have I taken in vain! Thus it happened to Israel; for their sin they were sent back again by the way of the Red Sea; and I am made to tread those steps with sorrow, which I might have trod with delight, had it not been for this sinful sleep. How far might I have been on my way by this time! I am made to tread those steps thrice over, which I needed not to have trod but once: yea, now also I am like to be benighted, for the day is almost spent. O that I had not slept!

 

Now by this time he was come to the arbor again, where for a while he sat down and wept; but at last, (as Providence would have it,) looking sorrowfully down under the settle, there he espied his roll, the which he with trembling and haste catched up, and put it into his bosom. But who can tell how joyful this man was when he had gotten his roll again? For this roll was the assurance of his life, and acceptance at the desired haven. Therefore he laid it up in his bosom, gave thanks to God for directing his eye to the place where it lay, and with joy and tears betook himself again to his journey. But O how nimbly did he go up the rest of the hill! Yet before he got up, the sun went down upon Christian; and this made him again recall the vanity of his sleeping to his remembrance; and thus he again began to condole with himself: Oh thou sinful sleep! how for thy sake am I like to be benighted in my journey! I must walk without the sun, darkness must cover the path of my feet, and I must hear the noise of the doleful creatures, because of my sinful sleep! Now also he remembered the story that Mistrust and Timorous told him of, how they were frighted with the sight of the lions. Then said Christian to himself again, These beasts range in the night for their prey; and if they should meet with me in the dark, how should I shift them? how should I escape being by them torn in pieces? Thus he went on his way. But while he was bewailing his unhappy miscarriage, he lift up his eyes, and behold there was a very stately palace before him, the name of which was Beautiful, and it stood by the highway-side.

 

http://www.ccel.org/ccel/bunyan/pilgrim.iv.iii.html

 

This matter of crying to find God appears throughout the Psalms, such as in Psalm 13:

 

How long, O Lord? Will you forget me forever? How long will you hide your face from me? Psalm 13:1 (ESV)

The Puritans (of whom Bradstreet is numbered), wrote about God’s frowns, which could arise from sinful conduct on the part of his people:

[3.] Thirdly, There is the eye of fury and indignation. God’s looks can speak his anger, as well as his blows. His fury is visible by his frowns. ‘Mine eyes shall be upon them for evil.’ God’s sight can wound as deeply as his sword. ‘He sharpeneth his eyes upon me,’ saith Job, chap. 16:9. Wild beasts, when they fight, whet their eyes as well as their teeth. ‘He sharpeneth his eyes upon me,’ as if he would stab me to the heart with a glance of his eye. He that waits on God irreverently, or worships him carelessly, or that profaneth his day, either by corporal labour or spiritual idleness, may well expect an eye of fury to be fixed upon him, Jer. 17:27; Ezek. 22:26, 31.

Thomas Brooks, The Complete Works of Thomas Brooks, Volume 6, “London’s Lamentations on the Late Fiery Dispensation”, ed. Alexander Balloch Grosart (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1867), 294.

It must also be understood that a tender conscience and a quick response to God’s displeasure was not the sign of a disturbed person. Our modern speed to medicate away all depression would have seemed foolish. Consider the following direction from William Bates:

2. Insensibility of heart is an eminent degree of despising the Lord’s chastenings.—A pensive feeling of judgments is very congruous, whether we consider them in genere physico or morali, “either materially as afflictive to nature, or as the signs of divine displeasure:” for the affections were planted in the human nature by the hand of God himself, and are duly exercised in proportion to the quality of their objects; and when grace comes, it softens the breast, and gives a quick and tender sense of God’s frown. An eminent instance we have in David; though of heroical courage, yet, in his sad ascent to mount Olivet, he went up weeping, with his head covered and his feet bare, to testify his humble and submissive sense of God’s anger against him. (2 Sam. 15:30.) Now when men are insensible of judgments, either considered as natural or penal evils; if, when they suffer the loss of relations or other troubles, they presently fly to the comforts of the Heathens, that we are all mortal, and what cannot be helped must be endured, without the sense humanity requires; that calm is like that of the Dead Sea,—a real curse: or suppose natural affection works a little, yet there is no apprehension and concernment for God’s displeasure, (which should be infinitely more affecting than any outward trouble how sharp soever,) no serious deep humiliation under his hand, no yielding up ourselves to his management; this most justly provokes him. Of this temper were those described by Jeremiah: “Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction.” (Jer. 5:3.)

James Nichols, Puritan Sermons, Volume 2 , “How to Bear Afflictions”, (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 589.

The stanza ends with assurance that she is covered by the mercy of God, she is one the record (roll) of God’s mercy.

Biblical Counseling application: A few points of practical application:

First, unconfessed sin can result in a loss of assurance. While a subjective sensation of assurance is not necessary for salvation, and while it is not always maintained, it can be a source of great joy. For the one who has lost such an understanding the lack of “evidence” can be quite painful.  When responding to a loss of subjective assurance, a turning to God in repentance is appropriate.

In fact, when a brother or sister seems distressed and the reason does not seem immediately clear, unconfessed sin may be at the root. The distress need not be merely a matter of emotion or thought, it may entail physical problems, such as described in Psalm 32.

Second, a troubled conscience is not necessarily the worst the thing. Struggle, doubt and even some depression are not the end of the world. Our immediate response that all unhappiness is bad comes at the cost of a more profound understanding of God.  One who is too quick to push down conscience and troubled thoughts limits spiritual growth.  Some-things are best to struggle through rather than around. While the Christian life is not all one of sorrow, we must not neglect sorrow and struggle as a means of good.

Third, as David Clarkson explains, fear of falling into God’s displeasure can act as  restraint upon sin:

If you fear the withdrawing of his presence or the sense of his favour, this will lead you to mortify sin. For it is sin that makes him depart and leave you; it is sin makes him hide his face, and frown on you, Isa. 59:2.

David Clarkson, The Works of David Clarkson, Volume II, “God’s End in Sending Calamities and Afflictions on His People” (Edinburgh: James Nichol, 1864), 233.

When Sorrows Had Begirt Me Round.3 (Anne Bradstreet)

09 Sunday Sep 2012

Posted by in Anne Bradstreet, Prayer, Psalms, Puritan

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(The entire poem may be found here:

https://memoirandremains.wordpress.com/2012/09/07/when-sorrows-had-begirt-me-round-1-anne-bradstreet/

 

When sorrows had begirt me round,

            And pains within and out

When in my flesh no part was sound

            Then didst thou rid me out.

 

My burning flesh in sweat did boil

            My aching head did break;

From side to side for ease I toil

            So faint I could not speak.

 

Begirt: to compass round about.

Rid me out:  This phrase sounds odd: to rid means to clear something out, to accomplish.

 

The phrase appears in Thomas Ravenscroft’s hymn, “My Lord, My God in all distresse:

 

My Lord my God in all distresse
my hope is all in thee:
Then let no shame my soule oppresse,
nor one take hold on mee.
As thou art just, defend me Lord,
and rid me out of dread:
Give eare and to my sute accord,
and send me helpe at need.

 

http://www2.cpdl.org/wiki/index.php/My_Lord_my_God_in_all_distresse_(Thomas_Ravenscroft)

 

Where is means for God to deliver him from dread.

 

In the West-Country Damosel’s Complaint, it means to take someone’s life:

292A.1            ‘WHEN will your marry me, William,

             And make me your wedded wife?

             Or take you your keen bright sword

             And rid me out of my life.’

 

http://www.sacred-texts.com/neu/eng/child/ch292.htm

For background on the collection which contains this ballad, see here: http://www.colorado.edu/ArtsSciences/CCRH/Ballads/ballads.html

Some of the ballads with contemporary tunes can be found here:

http://www.contemplator.com/child/

 

 

However, such usage still sounds odd: “Thou didst rid me out” sounds almost like Bradstreet claims God killed her; yet, the poem is about deliverance.

 

This precise phrase appears in Sternhold and Hopkins, The Whole Book of Psalms Collected Into English Metre, published 1562. The background and usage of this book about Puritans can read here: http://www.cgmusic.org/library/oldver.htm

 

The 7th stanza of the metrical version of Psalm 32, an individual lament/complaint Psalm that holds much in common with Bradstreet’s poem read as follows:

 

7  When trouble and adversity

       do compass me about,

    Thou art my refuge and my joy,

       and thou didst rid me out.

 

Cloverdale (1535)  translates the verse as follows:

Thou art my defence in the trouble that is come aboute me, O copasse thou me aboute also with the ioye of delyueraunce.

 

The Geneva Bible (much used by the Puritans) has

Thou are my secret place: thou preservest me from trouble: thou compassest me about with joyful deliverance. Selah.

 

Thus, the phrase “rid me out” must mean that she has been delivered from her distress.  In fact, here poem sounds like an application of the 7th stanza of the metrical version of Psalm 32.  The Psalm speaks generally of “trouble and adversity”; Bradstreet speaks of the time of a particular illness.

When Sorrows Had Begirt Me Round.2 (Anne Bradstreet)

08 Saturday Sep 2012

Posted by in Anne Bradstreet, Prayer, Psalms, Puritan

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(The entire poem may be found here:

https://memoirandremains.wordpress.com/2012/09/07/when-sorrows-had-begirt-me-round-1-anne-bradstreet/

 

When sorrows had begirt me round,

            And pains within and out

When in my flesh no part was sound

            Then didst thou rid me out.

 

My burning flesh in sweat did boil

            My aching head did break;

From side to side for ease I toil

            So faint I could not speak.

 

The poem uses a standard English ballad structure 8-6-8-6, A-B-A-A, iambic. An example of this same structure can be found here: http://www.bartleby.com/40/22.html

This is the same structure used commonly by Wordsworth in the Lyrical Ballads.

For more, see here: http://www.vam.ac.uk/content/articles/f/forms-of-verse-ballad/

 

The poem itself follows in the model of complaint Psalms of the individual laments. Weiser, in his commentary on the Psalms (Herbert Hartwell, translator) notes that an individual lament “is simultaneously prayer and testimony” (69).

 

For example, the superscription of Psalm 102 reads:

 

A prayer of one afflicted, when he is faint and pours out his complaint, before the Lord.

 

To hear Bradstreet rightly, one must understand that her poem follows in same general vein as such laments.  For example, consider the first verses of Psalm 102:

 

1 Hear my prayer, O Lord; let my cry come to you! 2 Do not hide your face from me in the day of my distress! Incline your ear to me; answer me speedily in the day when I call! 3 For my days pass away like smoke, and my bones burn like a furnace. 4 My heart is struck down like grass and has withered; I forget to eat my bread. 5 Because of my loud groaning my bones cling to my flesh. 6 I am like a desert owl of the wilderness, like an owl of the waste places; 7 I lie awake; I am like a lonely sparrow on the housetop. Psalm 102:1–7 (ESV)

 

 

As will become apparent later in the poem, the complaint is not merely a litany of physical ailments.  The physical circumstance (whether illness, enemies or both) matters to the theological relationship of the poet/psalmist and God.   The poet does not merely relief – although such relief may be requested. Rather, the poet/psalmist seek reconciliation with God. The physical circumstance becomes the occasion for seeking reconciliation.

When Sorrows Had Begirt Me Round.1 (Anne Bradstreet)

07 Friday Sep 2012

Posted by in Anne Bradstreet, Church History, Puritan

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When sorrows had begirt me round,

            And pains within and out

When in my flesh no part was sound

            Then didst thou rid me out.

 

My burning flesh in sweat did boil

            My aching head did break;

From side to side for ease I toil

            So faint I could not speak.

 

Beclouded was my soul with fear

            Of thy displeasure sore

Nor could I read my evidence

            Which oft I read before.

 

Hide not thy face from me, I cried,

            From burnings keep my soul;

Thou know’st my heart and hast me tried;

            I on they mercy’s roll.

 

O, heal my soul, thou know’st I said;

            Tho’ flesh consume me nought;

What tho’ in dust it shall be laid;

            To glory shall be brought.

 

Thou heardst, thy rod thou didst remove,

            And spar’d my body frail,

Thou shew’st to me thy tender love,

            My heart no more might quail.

 

O, Praises to my mighty God,

            Praise to my Lord, I say,

Who hath redeem’d my soul from pit:

Praises to him for Aye!

Thomas Manton, Sermons on Romans 8, Sermon 12

13 Monday Aug 2012

Posted by in Church History, Preaching, Puritan, Romans, Thomas Manton

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SERMON XII.

Now if any have not the Spirit of Christ, he is none of his. —

Rom. 8:9.

[In a model of good preaching, Manton provides brief context which ties this sermon back with the preceding chain of sermons on Romans 8.]

Note on the structure. In the first section of the sermon, Manton provides an overview of and context for the doctrine asserted. After he makes his brief statement concerning the doctrine (two long paragraphs), he moves into a full development of the doctrine. Thereafter, he provides application of the doctrine.

I)       Doctrine:  That all true Christians have the spirit of Christ.

1)      I suppose there are Christians, or Christ’s disciples in name, and disciples indeed : John viii. 31. … there are Christians in the letter, that have the outside of Christians, but not the life and power. We are only Christians in name and profession till we have the Spirit.

2)      I assert, that which discriminateth the one from the other, is the having the Spirit.

(i)     It is a mark both exclusive and inclusive.

1.      (By “exclusive mark”, Manton means a mark which excludes one from category or status. He gives examples such as John 1:47: those who do not hear God’s word of God.)

2.      (By “inclusive mark”, Manton means a mark which demonstrates one to be a Christian. He gives the example of Paul in Romans 9:1-3 where Paul would prefer the good of others to the good of himself.)

3.      [T]his [mark] is both exclusive and inclusive. The text showeth it to be exclusive; he that hath not the Spirit, is none of his ; that is, not grafted as a living member into Christ’s mystical body for the present, Secondly, It is inclusive: 1 John ii. 13, ‘Hereby we know that we dwell in God, and he in us, because he hath given us of his Spirit.’

(ii)   To prove this, let us see, —

1.      What it is to have the Spirit.

2.      Why this is the evidence that we are true Christians.

II)    What it is to have the Spirit.

1)      By the Spirit of Christ is not meant any created habit and gift.

(i)     The third person in the Trinity, called the Holy Ghost, is here meant;

(ii)   (Manton proves his point, by noting the manner in which “Spirit” is used in the immediate context: In verse 11, we read that the Spirit which rose Jesus from the dead will indwell believers.)

(iii)(Manton proves this point by the broader context of the NT, referencing John 15:26).

(iv)(Manton’s model of exegesis provides a good model for the preacher/teacher: An interpretation of a passage must first be consistent with and appropriate to most immediate context. Second, the interpretation must be consistent with the broader context of the Bible. This model not only is an appropriate check for one’s understanding of the passage, it also provides confidence to the congregation in the understanding of the passage and in the reliability of the Bible, as a whole. If your interpretation is not consistent with other biblical doctrine, then your understanding at some point is incorrect.]

2)      This Spirit is had, or said to be in us. We have not only the fruit, but the tree. But how have we him ? We have a right to his person, he is given to us in the covenant of grace, as our sanctifier; as God is ours by covenant, so is the Spirit ours, …  (Ps. 139:7; 1 Cor. 3:16; 1 Cor. 6:19)because he buildeth them up for a holy use, and also dwelleth and resideth there, maintaining God’s interest in their souls.

3)      (A comparison between J. Edwards (particularly, Religious Affections) and Manton on the following points would be useful). These eminent operations of the Holy Ghost are either in a way of common gifts, or special graces; as to common gifts, reprobates and hypocrites may be said to be partakers of the Holy Ghost, Heb.6:4 (Balaam, Judas, 1 Cor. 13). There are dona ministrantia, gifts for the service of the church; such as profound knowledge, utterance in preaching, or praying, or any other ministerial acts ; and dona sanctificantia, such as faith, hope, and love; the former may render us useful to the church, but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts, but the real Christianity with special graces;

4)      The Spirit, as to sanctifying and saving effects, may be considered as Spiritus assistens aut informans; either as moving, warning, or exciting, by transient motions; so the wicked may be wrought upon by him, as to be convinced, warned, excited;

(a)    There are such effects of his sanctifying grace, as are wrought in us, per moduni habitus permanentis, to renew and change us, so as a man from carnal, doth become spiritual, the Spirit of God doth so dwell in us as to frame heart and life into holiness; this work is sometimes called the new creature, 2 Cor. v. 17, and sometimes the divine nature, 2 Pet. i. 4. It differeth from gifts, because they are for outward service ; but this conduceth to change the heart (John 4:14) Two things are considerable in it : 1. Its continuance and radication. 2. Its efficacy and predominancy.

(i)     The radication is set forth by the notions of the Spirit’s dwelling in us: John 14:6, 1 Peter 4:14, John 14:23

(ii)   Its prevalency and predominancy ; for where the Spirit dwelleth, there he must rule, and have the command of the house; 1 Cor. 2:12, Rom. 8:5 & 13; 2 Cor. 3:17; The objects of sense which feed the flesh make less impression upon us ; and the love of sin is more and more conquered. Now take it thus explained, you may know what it is to have the Spirit, namely, the dwelling and working of the Spirit in our souls, mortifying the flesh, and causing us to live unto God.

III)Why is this an evidence that we are true Christians?[1]

1)      That all that are true christians have it. I prove it —

(i)     From the promise of God, who hath promised it to them …Zech. 12:10, Prov. 1:23, Rev. 22:17, John 7:38-39.

(ii)   From the merit of Christ. Two things Christ purchased and bestowed upon all his people, his righteousness and his Spirit : 2 Cor. 5:21, Gal. iii. 14, 1 Cor. 10:4,  4. And these two gifts are inseparable; where he giveth the one, he giveth the other; we have both, or none : 1 Cor.6:11, Tit. 3:5-7; He freeth us at the same time a malo morali, which is sin ; and a malo naturali, which is punishment.

(iii)When we enter into the covenant of grace, we enter into covenant with Father, Son, and Holy Ghost ; with God, and with the Redeemer, and with the Sanctifier: Matt. 28:19.

(iv)It implieth both our duty and our benefit;

1.      our benefit is that we expect that the Holy Ghost should regenerate us, and renew us to the image of God, and plant us into Christ by faith, and then dwell in us, and maintain God’s interest in our souls, and so make us saints and believers:

2.      and our duty is to consent to give up ourselves to him as our sanctifier, and to obey his powerful motions, before we are made partakers of the Holy Ghost.

(v)   The necessity of having the Spirit appeareth, in that without him we can do nothing in Christianity from first to last;

1.      it is the Spirit uniteth us to Christ, and planteth us into his mystical body : 1 Cor.12:13 & 6:17.  

2.      So for further sanctification, and consolation, and 1 Pet. 1:22: Rom. 8:13;  

3.      So for vivification, he infuseth life, and quickeneth and maintaineth it in our souls: Gal. 5:25; Eph. 3:16

4.      He maketh it (life) fruitful and exciteth it: Ezek. 36;27.

5.      For consolation, to uphold our hearts in the midst of all trials and difficulties ; then we may go on cheerfully, and in a course of holiness : Acts 9:31;

6.      To comfort us with the sense of God’s love in all our tribulations: Rom. 5:5.

7.      To wait for eternal life : Gal. 5:5

2)      This Spirit is the evidence of men being true Christians, the only sure and proper evidence: this will appear

(i)     By the metaphors and terms by which the Spirit is set forth; he is called a seal, a witness, and an earnest: 2 Cor. 1:22 & 5:5; Eph. 1:13-14; 2 Cor.3:18, Rom. 8:16.

(ii)   From the congruity of this evidence.

1.      The coming down of the Holy Ghost upon him as the evidence of God’s love to Christ, and the visible demonstration of his affiliation and sonship to the world.  (The Father demonstrates his love of the Son by giving the Spirit. As we are joined to the Son, we should likewise expect the Spirit as a sign of the Father’s love: John 1:32, 3:34, 17:23 & 26; Matt. 3:17). So do we know ourselves to be the children of God, by the Spirit’s inhabitation and sanctifying work upon our souls.

2.      The pouring out of the Spirit was the visible evidence given to the church of the sufficiency of Christ’s satisfaction.  Acts 2:33; John 7:38-39; Rom. 5:11.

3.      This is the witness of the truth of the gospel, and therefore the best pledge of the love of God we can have in our hearts; for the believer’s hopes are confirmed in the same way the gospel is confirmed; that which confirmeth Christianity, confirmeth the Christian. Acts 5:32, Heb. 3:4, John 17:17; 1 John 5:10.

(iii)From the qualities of this evidence, and so it is most apt to satisfy the doubting conscience concerning its interest in Christ and his benefits.

1.      (Since the breach between God and man is great, the proof of reconciliation must be of an appropriate measure). It is a great benefit, becoming the love of God, to give us his Holy Spirit ; it is more than if he had given us all the world.… Rom. 5:11. …Most men’s patience cometh from their stupidness, their confidence from their security, their quiet from their mindlessness of heavenly things; …Gal. 4:6.

2.      It is most sensible, as being within our own hearts: the death of Christ was a demonstration of God’s love, but that was done without us on the cross, and before we were born. (We have none of it in fact until it is brought to bear by the Spirit/application). Gal. 4:6; 2 Cor. 1:22; 1 John 5:11.

3.      It is a permanent and abiding testimony…John 14:17….The effects of the Spirit are life, holiness, faith, strength, joy, comfort, and peace; he enlighteneth our understanding, confirmeth our faith, and assures us of salvation  exciteth us to prayer, stirreth up holy desires and motions, comforteth us in crosses, awakeneth us in groans after heaven. Now those that have such constant experience of the illuminating, sanctifying, quickening work of the Spirit on their souls, cannot but know what kind of spirit dwelleth and worketh in them.

4.      The sanctifying Spirit is the surest note of our reconciliation with God, as that which will not deceive us ; when he sanctifieth, he is pacified towards us: Heb. 13:20-21;1Thes.5:23; 2 Cor. 5:17-18.

(iv)[4.] From God’s constant government. (External and internal). Eccl. 9:2. (God may give material blessings to those he hates and withhold them from those he loves.)  I cannot say God hateth me, because he denieth earthly blessings, or blasteth them when bestowed ; this may be for other reasons than to manifest his anger or hatred : I cannot say God loveth me because I enjoy outward prosperity; but if I have the Spirit, that is never given in anger.

IV)USE

1)      Use 1 is to persuade us to seek after the presence of the Spirit in our hearts. It is not enough to be baptized, to have the common faith and profession of Christians, no, we must also have the Spirit of Christ

(i)     Get him. See that he be entered into your hearts to recover your souls to God….John 3:5, Phil. 1:17; Eph. 4:30  

1.      God is ready to give the Holy Spirit. Luke 11:13; Tit. 3:5-6, 2 Cor. 3:18; Zech. 12:10; John 7:39; Acts 2:38; Prov. 1:38.

2.      Now these must be often renewed, if we would get more of the Spirit into our hearts, for the Spirit is continued and increased to us by the same acts by which it is gotten at first, by faith and repentance; faith assenting, or consenting, or denying.

i.        Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ. 1 Peter 1:2.

ii.      Consent must be often renewed to that covenant by which the Spirit is dispensed. Often enter into a resolution to take God for your God, for your sovereign lord, your portion and happiness ; and Christ for your redeemer and saviour ; and the Holy Ghost for your guide, sanctifier and comforter.

iii.    Dependence upon the love of God, and the merits of Christ, and the power of the Spirit, that you may use Christ’s appointed means with the more confidence.

3.      [2.] Your repentance must be renewed by a hearty grief for sin, and resolutions and endeavours against it. The more sin is made odious, the more the Spirit hath obtained his effect in you ; and the more heartily you study to please God in the work of love and obedience, the more you are acquainted with the Spirit and his quickenings, the Spirit and his comforts. Acts 9:31.

2)      Use 2 is. self-reflection. Let me put that question to you: Acts 19:3, “Have ye received the Holy Ghost since ye believed ?”  Is the first great change wrought ? are you called from darkness to light? from sin to holiness? turned from Satan to God ? Are you made partakers of the divine nature? 2 Pet. i. 4. …2 Cor. 3:18; Rom. 8:14; 2 Thess. 2:13.

 

[1] Here I shall prove two things.

1. That all true christians have this sanctifying Spuit.

2. That it is the certain evidence and proof of their being Christians, or having an interest in Christ.

Puritans and Wealth as a Sign of Election

13 Monday Aug 2012

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There is a commonplace that Puritans believed that material blessing was the result or sign of election, and thus wealth was somehow tied to godliness. This canard is widely cited without reference to the writings of actual Puritans. The idea seems to come from Max Weber (he at least routinely receives credit for this idea – his own thought may have been substantially more nuanced – I simply have not taken the time to read through everything he has written), not the Puritans. At least some scholars are noting that the received wisdom may be questionable; see, e.g., Marjorie E. Kornhauser, “The Morality of Money: American Attitudes Toward Wealth and the Income Tax,”Indiana Law Journal 70, no. 1 (1994): 119-69, see esp. fn. 11. More typical is the bald statement made without reference to the source documents, is something such as this:

American Puritans linked material wealth with God’s favor. They believed that hard work was the way to please God. Created more wealth through one’s work and thrift could guarantee the God’s elect. The doctrine of predestination kept all Puritans constantly working to do good in this life in order to be chosen for the next eternal life. God had already chosen who would be in heaven or hell, but Christians had no way of knowing which group they were in. Those who were wealthy would obviously be blessed by God and in good standing with Him. The work ethic of Puritans was the belief that hard work was an honor to God which would lead to a prosperous reward. Any deviations from the normal way of Puritan life would be strictly denied and disapproved.

Ning Kang, “Puritanism and Its Impact Upon American Values,” Review of European Studies 1, no. 2 (December 2009): 148-51. Here is another:

 

Sanctification: Proof that one is justified (or “elected” by God). Proof is exhibited by living a life of good works and outward proper moral conduct. One might also receive a “sign” of sanctification (such as wealth) that would signify one’s election. One’s minister, in private counsel, could help a puritan determine a sign.

 

http://learning.hccs.edu/faculty/janice.whitehead/eng-2327/intro-to-puritanism/, accessed August 13. 2012. Or this (and yes, Puritans regarded laziness as a sin, because the Bible calls laziness a sin. Interesting that we would find a concern for laziness quaint):

 

Puritan Ethic: Term that characterizes the strong sense of purpose and discipline that Puritans had. Part of the work ethic also resulted from a belief that wealth and success were a sign of saintliness and that idleness was a sin.

 

http://www.course-notes.org/US_History/Unit_Notes/Unit_One_1600_1763/Puritans accessed August 13, 2012. Yes. This are not necessarily scholarly sources in each instance, but they are indicative of the received knowledge and common teaching on the subject, particularly in the pre-graduate level. Compare this with the statement of an actual influential Puritan such as  Manton:

 

Worldly good things may be given in anger, lest men should be marked out by their outward condition, rather than the disposition of their souls. God would not distinguish the good by the blessings of his common providence, nor brand and mark out the bad by their afflictions. Therefore these mercies that run in the channel of common providence, are dispensed promiscuously. But God hath another way of internal government, carried on within the soul by troubles of conscience for sin, and the comforts of a good conscience as the reward of obedience. Now in this sort of government, the influence of the Spirit is mainly seen ; God showeth his anger or his love, his pleasure or displeasure, by giving and withholding the Spirit; when he is pleased, we have the testimony of it in our consciences by the presence and comforts of the Spirit; when displeased, he withdraweth the Spirit ; this is reward and punishment, the accesses and recesses of the Spirit, if we have sinned : Ps. li. 10, ‘ Cast me not away from thy presence, and take not away thy Holy Spirit from me.’ The retaining and withholding the Spirit is one of the greatest calamities in the world ; ver. 2, ‘ Renew a right spirit in me ; ‘ ver. 12, ‘ And uphold me by thy free Spirit. On the contrary the reward of obedience is the increase of the Spirit : Rom 14:17, ‘ For the kingdom of God is not in meats and drinks, but righteousness, and peace, and joy in the Holy Ghost.’ Now this being God’s constant way of internal government, whereby he manifesteth his pleasure or displeasure by witholding, or withdrawing, or giving out his Spirit ; and this is a surer way than the effects of his external providence. I cannot say God hateth me, because he denieth earthly blessings, or blasteth them when bestowed; this may be for other reasons than to manifest his anger or hatred: I cannot say God loveth me because I enjoy outward prosperity; but if I have the Spirit, that is never given in anger.

 

Sermon 12, Sermons on Romans 8. Found volume 12, pages 8-9 of Manton’s collected works. And, Thomas Brooks in his book The Mute Christian Under the Smarting Rod:

 

God’s hand sometimes may lie very hard upon His people, when His heart, His affections, at those very times may be yearning towards them. Jeremiah 31:18-20.

 

No man can tell the heart of God—by His hand. God’s hand of mercy may be open to those against whom His heart is set—as you see in the rich poor fool, and Dives, in the Gospel. And His hand of severity may lie hard upon those on whom He has set His heart—as you may see in Job and Lazarus.

The Doctrine of Self-Sacrifice.2

25 Wednesday Jul 2012

Posted by in A.B. Bruce, Apologetics, Biblical Counseling, Discipleship, Luke, Mark, Matthew, Puritan

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A second and similar incident of instruction came before the disciples: the rich young man. First the interaction with the young man:

16 And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” 17 And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” 18 He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, 19 Honor your father and mother, and, You shall love your neighbor as yourself.” 20 The young man said to him, “All these I have kept. What do I still lack?” 21 Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 When the young man heard this he went away sorrowful, for he had great possessions. Matthew 19:16–22 (ESV)

Now this event completely perplexed the disciples (as it had the young man). The disciples seemed to have been under the impression that to be rich meant to be favored by God:

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God! Mark 10:24 (ESV)

Interestingly, neither Matthew nor Luke record the amazement of the disciples. There are two obvious reasons for this: (1) Mark’s Gospel routinely records the amazement of people around Jesus (see, https://memoirandremains.wordpress.com/2012/04/06/amazement-in-mark/); (2) Mark often provides more intimate or vivid details of the events than the other Gospels.

James Brooks provides some background for their amazement:

The event became the occasion for a brief discourse. Jesus’ statement must be contrasted with the Jewish attitude toward riches. The dominant Jewish view was that riches were an indication of divine favor and a reward for piety (Job 1:10; 42:10; Ps 128:1–2; Isa 3:10).[1] Although provision was made for the protection and assistance of the poor (Deut 15:7–11; Prov 22:22–23), rarely was poverty associated with piety. The Psalms sometimes picture the poor as the righteous who rely on God for aid (Pss 37:14, 16; 69:32–33; 86:1–2). The Psalms frequently portray God as the special help of the poor. Especially during the Maccabean period (142–63 B.C.), the rich became associated with the priestly aristocracy ready to compromise with foreign oppressors; the poor, with those who remained faithful to God (cf. T. Jud. 25:4; Pss. Sol. 10:6). The Qumran community apparently used “the poor” as a self-designation (1 QM 11:9, 13; 13:14; 1QH 5:13–22, in which “the poor” parallels those eager for righteousness; 1QpHab 12:3, 6, 10; 4QpPs 2:9–10; 3:10).

The teaching of Jesus was nonetheless revolutionary in its time and remains scandalous even today. However, Jesus did not condemn riches as evil in themselves. They are a temptation, a hindrance, a diversion. They provide false security that makes radical trust in God difficult.

James A. Brooks, vol. 23, Mark, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 163-64. 

Jesus went onto explain:

23 And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 25 When the disciples heard this, they were greatly astonished, saying, “Who then can be saved?” 26 But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” 27 Then Peter said in reply, “See, we have left everything and followed you. What then will we have?” 28 Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life. 30 But many who are first will be last, and the last first. Matthew 19:23–30 (ESV)

Bruce explains how this sounded to the disciples:

In the observations He made He did not expressly say that to part with property was necessary to salvation, but He did speak in a manner which seemed to the disciples almost to imply that. Looking round about, He remarked to them first, “How hardly shall they that have riches enter into the kingdom of God!” The disciples being astonished at this hard saying, He softened it somewhat by altering slightly the form of expression. “Children,” he said, “how hard is it for them that trust in riches to enter into the kingdom of God!” hinting that the thing to be renounced in order to salvation was not money, but the inordinate love of it. But then He added a third reflection, which, by its austerity, more than cancelled the mildness of the second. “It is easier,” He declared, “for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” That assertion, literally interpreted, amounts to a declaration that the salvation of a rich man is an impossibility, and seems to teach by plain implication, that the only way for a rich man to get into heaven is to cease to be rich, and become poor by a voluntary renunciation of property. Such seems to have been the impression made thereby on the minds of the disciples: for we read that they were astonished above measure, and said among themselves, “Who then can be saved?”

[1] It is a commonly reported “fact” that the Puritans held such a view. Here is a typical example I found on an educational website, “Since God was an all knowing and powerful force the puritans saw their wealth as a gift from God and a sign that they were correct.”   As is common with this oft repeated “fact”, no citation to original sourcse is provided. Moreover, despite having read widely throughout Puritan literature, I have not seen such a belief as common at all among the Puritans. In fact, while the Puritans did see money as among the material gifts which God may bestow upon someone, it was not at all a point of belief that money proved one was godly. Thomas Watson noted that persecution was the more common outcome for the godly (see his sermons on the Beatitudes). Samuel Willard wrote, “As riches are not evidence of God’s love ….” For an examination of the Puritans relationship to money, see Leland Ryken, Worldly Saints, chapter 4 “Money” – where Ryken quotes the source documents to prove his point.