The Spiritual Chymist, Meditation LIV

16 Friday Mar 2018

Posted by memoirandremains in Sanctification, Sanctifictation, Uncategorized, William Spurstowe, William Spurstowe

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peace, soul, The Spiritual Chymist, William Spurstowe

The prior post in this series may be found here

MEDITATION LIV
Upon Health of Body & Peace of Conscience

It was a high and eminent testimony given by St. John the Elder to Gaius in the prayer that he made for him, with an earnest the he might prosper and be in health, even as his soul prospered. (3 John 2) It is a crown that I could heartily desire might be deservedly set upon the head of everyone that is called by the honorable name of Christian; than I doubt not, but those reproaches which are daily cast upon them would fall as far short of them as stones that thrown at the Sun; and those scandals at which those who are without do stumble would be removed, and they also won by their own conversation [conduct/manner of life] to the obedience of faith.

But alas, I must invert the apostle’s wish, and I will wish true prosperity to the saints themselves; and pray that their souls may prosper and be in health as their bodies prosper: so unequal is the welfare for the most part that is between the one and the other. Where may I find the man? Or, who can tell me what is his name whose care and observance has so far prevailed as to make his soul an equal plight [agreement: he has agreed with his soul to take care of it to the same degree he has agreed to take care of his body] with his body; and to keep one as free from lusts as the other from diseases?

Whoever thought it necessary that pension should be given to orators to dissuade men from running into infected houses [a house where people were suffering from the plague]? Or to be out of love with moral poisons? Is not the least jealousy and suspicion of such things an argument enough to secure themselves against managers that may fall out?

But is there not need to admonish and warm the best and holiest of men that they abstain from fleshly lusts which war against these soul? Is it not requisite to bid the most watchful to take heed of lethargy when the Wise Virgins fall aside [Matt. 25:1, et seq.]? Did not Christ himself caution his disciples against having their hearts at any time over-charge with surfeiting and drunkenness and the cares of this life [Luke 8:14 & 12:37]?

And yet the meanest [lowly, not-noble] of their condition might seem to exempt them from such snares?

From whence then is ti that the welfare of the body should be mores studiously endeavored by all than the well-being of the soul in peace and serenity is almost by any? Is it not from the strength of fleshy principles which abide in the best and darken oft times the eye of understanding that it cannot right apprehend its concernments?

If there were but a clear insight into that blessedness into which peace of conscience does estate a believer, it could not be but that, it being laid in the balance with the health of the body, it should as far overweigh it as a full bucket a single drop, or as the vintage of a particular wine [to a] cluster [of grapes].

True it is that health of the body is a salt of all outward blessing which without it have no relish or flavor; neither riches nor honors nor delights for the belly or back, can yield the least pleasure where this is wanting; so the the enjoyment of it alone may be set against many other wants [things which are lacking]. And better it is to enjoy health without other additional comforts than to posses them under a load of infirmities.

And yet I may still say, What is the chaff to the wheat. Though it be the greatest outward good that God bestows in this life, it is nothing to that peace which passes understanding. Sickness destroys it [the body]; age enfeebles it; and extremities embitter it. But is the excellency of this divine peace that works joy in tribulation, that supports in bodily languish, and creates confidence in death.

Who is it that can throw forth the gauntlet, and bid defiance to the armies of trials, to persecutions, distress, famine, nakedness, perils, and sword [Rom. 8:35], but he whose heart is established with this peace (the ground of which is God’s free love; the price of which is Christ’s satisfaction [atoning death on the cross]; and the worker of which is the Holy Spirit; and the subject of which is a good conscience).

This was that that filled Simeon’s heart with joy and made him to beg a dimission [permission to depart] of his Savior [Luke 2:29] whom his eye had seen, his arms embraced and his soul trusted in. What a strange thing it is then that there should be so few merchant men that seek this godly pearl, which is far above all treasures of the earth, that are either hid in it or extracted from it?

Many say, Who will show us any good. [Ps. 4:6a]. But is David only that prays, Lord lift up the light of thy countenance upon us. [Ps. 4:6b] Others, like the scattered Israelites in Egypt go up and down gathering straw and stubble [Ex. 5:12]; when he, like an Israelite indeed, in the wilderness of this world, seeks mana which his spirit gathers up and seeds upon with delight and cries, Thou hast put gladness in my heart more than in the time that their corn and their wine increase. [Ps. 4:7]

It is the love of God shed abroad in the heart [Rom. 5:5] that doubles the sweetness of prosperity and sweetens also the bitterness of affliction: A wonder only therefore it is, not that few should seek but a much greater that any in this world should live without it.

Can any live well with the King’s favor, either in court or kingdom? And yet there are many places wherein such persons may lie hid in his dominions, when the utmost ends of the earth cannot secure the against God’s frowns. But if any be so profligate as Cleopatra-like to dissolve this jewel of peace in his lusts, and to drink down, in one prodigious draught that which exceeds the world in its price, and yet think they can live well enough without it; let them consider how they will do to die without it.

Sweet it is in life, but will be more sweet in death. It is not then the sunshine of his creatures but the Savior-shine that refresh them. It is not the wine that can cheer the heart, but the blood of sprinkling that will pacify it. [Heb. 10:22]

The more perpendicular death comes to be over our head, the lesser will the shadow of all earthly comforts grow and proves useless, either to assuage the pains of it or to mitigate the fears of it.

What is a fragrant posey put into the hands of a malefactor [here a condemned criminal] who is in the sight of the place of execution, and his friends bidding him to smell on it? Or, what is the delivering to him a sealed conveyance that entitles him to great revenues who has only minutes to live?

But, O what excess of joy does fill and overflow such a poor man’s heart when a pardon form his Prince comes happily in to prevent the stroke of death and to assure him both of life and estate?

This indeed is health and marrow to the bones.

And is it not thus to a dying sinner, who expects in a few moments to be swallowed up by those flames of wrath, the heat of which already scorches his conscience and cause agonies and terrors which embitter all the comforts of life and extract cries from him that are like the yelling of the damned: I am undone, without hope of recovery! Eternity itself will as soon end as my misery: God will forever hold me as his enemy, and with his own breath will enliven those coals that must be heaped upon me.

Of what value now would one smile of God’s face be to such a person? How joyfully would the softest whisper of the Spirit be that speaks any hope of pardon or peace. Would not one drop of this sovereign balm of God’s favor, let fall upon the conscience, heal and ease more than a river of all other delights whatsoever?

Think therefore upon it, O Christians, so as not any longer through your own default to be without the sense of blessing in your heart; that so in file as well as in death you may be filled with this Peace of God which passes understanding. [Phil. 4:7]

If prayer will obtain it, beg every day a good look form Him, the light of whose countenance is the only health of yours. If a holy and humble walking will preserve it, be more careful of doing anything to lose your peace than to endanger your health; remember that peace is so much better than health, as the soul is better than the body.

But grant, Holy Father
However others may neglect or defer to seek peace with Thee
And from thee
Yet I may now find thy peace in me
By thy pardoning all my iniquities
And may be found of thee in peace without spot
And blameless in the great day.

Thales: The Beginning of Reality is Water

09 Wednesday Dec 2015

Posted by memoirandremains in Greek, Greek Translation, Thesis

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Greek, Greek Translation, soul, Thales, Thesis, Water

The beginning of all reality is water, and the world is in-souled and filled with spirits.

Ἀρχὴν δὲ τῶν πάντων ὕδωρ ὑπεστήσατο, καὶ τὸν κόσμον ἔμψυχον καὶ δαιμόνων πλήρη.

Thales, circa 585 B.C.

Notes on Translation:

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The Spiritual Chymist, Meditation XV

18 Tuesday Aug 2015

Posted by memoirandremains in Biblical Counseling

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Biblical Counseling, Repentance, soul, Spiritual Sickness, The Spiritual Chymist, William Spurstowe

Upon Spiritual and Bodily Sickness

The soul has it’s maladies as well as the body; and such that for their likeness to them, do often borrow their names from them.

Pride is a timpani; avarice, a dropsy; security, a lethargy; lust a calenture; apostasy an epilepsy. And yet though these names of bodily diseases to happily serve to point out and shadow the nature of the spiritual. How wide is the difference between the patients of one and of the other, in regard of those qualities which may dispose them for a cure and recovery out of them.

In the diseases of the body it matters not whether the patient know the name of his disease, or understand the virtue of the medicines which are prescribed, or be able to judge of the increase, height, and declination of his distemper by the beatings of his pulse. The whole businesses is managed by the care and wisdom of the physician, who oft times conceals the danger on purpose, lest fear and fancy should work than his physic, and hinder the benefit of what he applies.

But in the maladies of the soul is far otherwise. The first step onto spiritual health is the distinct and clear insight of sin: which makes men to understand the plague of their own hearts. Christ heals by light, as well as by influence. He first convinces them of sin, and then he gives the pardon. He discovers the disease to them, and then it ministers the medicine.

Ignorance is a bar to the welfare of the soul (though not of the body) and makes the divine remedies to have as little effect upon it, as purges or cordials have upon the glasses and to which they’re put.

It is Solomon’s peremptory conclusion, that a soul without knowledge is not good, nor indeed can be, because it lacks a principle, which is this necessary to goodness as vision is a power to the eye to enable it to discern its object.

How can he ever value holiness who understands not what sin is? Or desire Savior, who is no sense of his needs?

O therefore blessed Lord
Do thou daily or open my eyes
that I may see myself to be among the sinners,
—and not among the righteous
Among the sick,
— and not among the whole:
That I may be so healed by thee
—who came not to call the righteous but sinners to repentance,
nor to save the whole, but the sick.
Be thou my physician, and let me be thy patient,
Until thou makest me to say,
I am not sick,
Because thou hast forgiven me of all my iniquities.

Are We a Body, Soul & Spirit?

30 Wednesday Apr 2014

Posted by memoirandremains in 1 Thessalonians, Anthropology

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Anthropology, body, Dichotomy, soul, spirit, Trichotomy

I just got asked by a member of our congregation whether we are a body & soul, or a body, soul and spirit? She was aske by her daughter. This is a very brief answer — it is certainly much more complex and entails matters of the relation of the material and immaterial, et cetera. So, remembering the circumstance, here is an answer:

Are human beings made up of body & soul or body, soul & spirit?

This is a very old question in the history of Christianity, and it has been answered both ways by sincere Christians.

We first start with the obvious proposition that human beings are composed of an inner & outer self, that which is material (our body) and that which is immaterial (our mind, if you will). We move about in the physical world; and we have thoughts, hopes, aspirations, memories which are not physical.

Some Christians would hold that we have a body and a soul – both of which we have in common with animals. However, being human, we also have a spirit which sets us above animals. There are a few variations on this thought, but it generally sounds like this. These people will often point to:

²³Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 (ESV)

That looks and sounds very convincing. But there are some problems with the argument. First, the Bible usually does not distinguish between one material and two immaterial aspects of human nature. Second, “spirit and soul” can also be understood as just a way of saying “all of you”[1]. Third, the words “spirit” and “soul” are used to describe an aspect of animals. Fourth, the word “soul” (the lesser word” is even used to describe God (Heb. 10:38, “my soul has no pleasure in him”). Fifth, “soul” is used to describe the continuous part of deceased Christians (see, e.g., Heb. 10:39, Rev. 6:9). Sixth, the word “soul” is used to describe the highest exercises of spiritual action (see, e.g. Mark 12:30—which describes a human as having 4 parts! – Luke 1:46, etc.). Seventh, to lose your “soul” is to lose everything (Mark 8:36-37).

This is certainly not everything which can be said about body, soul & spirit. There are complications here which delight philosophers and make everyone else blink in confusion[2].

So what do you say, body, soul, spirit? As a general rule, it is best to speak of humans as having a material and immaterial aspect, an inner and outer person, a body & soul (but if you say body and spirit, it will be okay).

Footnotes:

[1]

These are partial parallels to the present terminology, but throw little light on its details: what the writers mean is, “May every part of you be kept entirely without fault.

F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 130. Calvin takes the phrase as referring to two aspects of one immaterial aspect:

We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties—the understanding and the will—the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul ; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections.

John Calvin, 1 Thessalonians, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), 1 Th 5:23.

[2] For those who really want extra credit:

It is precarious to try to construct a tripartite doctrine of human nature on the juxtaposition of the three nouns, πνεῦμα, ψυχή and σῶμα. The three together give further emphasis to the completeness of sanctification for which the writers pray, but the three together add but little to the sense of ὑμῶν τὰς καρδίας (“your hearts”) in 3:13. The distinction between the bodily and spiritual aspects of human nature is easily made, but to make a comparable distinction between “spirit” and “soul” is forced. Few would care to distinguish sharply among the four elements “heart” (καρδία), “soul” (ψυχή), “mind” (διάνοια) and “strength” (ἱσχύς) of Mark 12:30 (amplifying the threefold “heart, … soul, and … might” of Deut 6:5). The distinction made by Paul between ψυχή and πνεῦμα in 1 Cor 15:45 has no bearing on the present passage: there the distinction lies between the “living person” (ψυχὴ ζῶσα) which the first Adam became at his creation (Gen 2:7) and the “life-giving spirit” (πνεῦμα ζῳοποιοῦν) which the second Adam has become in resurrection. It is the contrast between the two nouns in that sense that constitutes the contrast between the adjectives ψυχικός and πνευματικός in 1 Cor 15:44, 46 (ψυχικός means χοϊκός as πνευματικός means ἐπουράνιος). The contrast between ψυχικός and πνευματικός in 1 Cor 2:14, 15 depends on the contrast between the soul of man and the Spirit of God; the understanding of the ψυχικὸς ἄνθρωπος is confined to the capacity of “the spirit of man (τὸ πνεῦμα τοῦ ἀνθρώπου) within him” (l Cor 2:11), and without the indwelling Spirit of God he cannot appreciate the πνευματικά, the “things of God” (1 Cor 2:11). In that context πνεῦμα is practically synonymous with νοῦς (cf. 1 Cor 2:16).

Plato speaks of the mind as being in the soul, and the soul in the body (νοῦν μὲν ἐν ψυχῇ, ψυχὴν δὲ ἐν σώματι, Tim. 30B), but for him the νοῦς was part of the ψυχή. Marcus Aurelius distinguishes σῶμα, ψυχή, νοῦς by saying that sensations belong to the body, impulses to the soul and opinions to the mind (σώματος αἰσθήσεις, ψυχῆς ὁρμαί, νοῦ δόγματα, Med. 3.16). MM (s.v. ὁλόκληρος) quote from the third-century magic P Lond 121, line 590, διαφύλασσέ μου τὸ σῶμα τὴν ψυχὴν ὁλόκληρον, “keep my body [and] my soul in sound health.” These are partial parallels to the present terminology, but throw little light on its details: what the writers mean is, “May every part of you be kept entirely without fault.” On the “complexive” aorist optative τηρηθείη cf. what is said on ἀγιάσαι earlier in the verse.

F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 130.

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

28 Monday Apr 2014

Posted by memoirandremains in Greek, New Testament Background, Plutarch

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body, conjugalia praecepta, Desire, Desires, Epithumia, Greek Translation, Moralia, New Testament Background, Pleasures, Plutarch Moralia, Plutarch's Marriage Advice, soul

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

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

It’s the same with wives.

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

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

Greek Text & Notes:

Section 33

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

οἱ πλούσιοι καὶ οἱ βασιλεῖς τιμῶντες τοὺς φιλοσόφους

The rich and the rulers when they honor philosophers

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

αὑτούς τε, κοσμοῦσι κἀκείνους

them and they honor themselves

they honor both them (the philosophers) and themselves

οἱ δὲ φιλόσοφοι τοὺς πλουσίους θεραπεύοντες

But when philosophers the rich pay homage

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

οὐκ ἐκείνους ποιοῦσιν ἐνδόξους ἀλλʼ αὑτοὺς ἀδοξοτέρους

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

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

τοῦτο συμβαίνει καὶ περὶ τὰς γυναῖκας

This goes together with and concerns the women/wives

Idiomatic: It is the same with wives

ὑποτάττουσαι μὲν γὰρ ἑαυτὰς τοῖς ἀνδράσιν ἐπαινοῦνται

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

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

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

κρατεῖν δὲ βουλόμεναι μᾶλλον τῶν κρατουμένων ἀσχημονοῦσι

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

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

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

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

κρατεῖν δὲ τὸν ἄνδρα τῆς γυναικὸς οὐχ ὡς δεσπότην κτήματος

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

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

The infinitive seems to function as a imperative.

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

ἀλλʼ ὡς ψυχὴν σώματος

rather as the soul [rules] the body.

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

συμπαθοῦντα καὶ συμπεφυκότα τῇ εὐνοίᾳ δίκαιόν ἑστιν

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

ὥσπερ οὖν σώματος ἔστι κήδεσθαι

therefore just as the body is to be cared for

μὴ δουλεύοντα ταῖς ἡδοναῖς αὐτοῦ καὶ ταῖς ἐπιθυμίαις

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

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

οὕτω γυναικὸς ἄρχειν εὐφραίνοντα καὶ χαριζόμενον

Thus to govern a wife cheerfully and graciously.

Here is Goodwin’s translation of the passage:

SECTION 33

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

Thomas Brooks, Precious Remedies, Device 1, Remedy 2

16 Sunday Dec 2012

Posted by memoirandremains in Biblical Counseling, Discipleship, Ecclesiastes, Mark, Mortification

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Biblical Counseling, Discipleship, Ecclesiastes, Mark, Mark 8:34-38, Mortification, Precious Remedies, profit, Sin, soul, temptation, Thomas Brooks, Transitory, Vanity

Every temptation must be a thing offered: a pleasure, an escape, a revenge: such as thing as were born in Babylon:

11 And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore,12 cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble,13 cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls

Revelation 18.

How can we turn down such things? Temptations are always pretty, always perfect, always fit to the occasion. But, as Brooks explains, such things are always vain. They are transitory:

2 Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. 3 What does man gain by all the toil at which he toils under the sun?

Ecclesiastes 1:2-3. What if I should gain everything, would I keep it?

18 I hated all my toil in which I toil under the sun, seeing that I must leave it to the man who will come after me,19 and who knows whether he will be wise or a fool? Yet he will be master of all for which I toiled and used my wisdom under the sun. This also is vanity.20 So I turned about and gave my heart up to despair over all the toil of my labors under the sun,21 because sometimes a person who has toiled with wisdom and knowledge and skill must leave everything to be enjoyed by someone who did not toil for it. This also is vanity and a great evil.

Ecclesiastes 2:18-21. Who could contend with this thought? Even the most certain atheist must look to his work and know that he will leave it behind. I walked Getty’s museum, bought with his money — and yet built after he died. I did not toil for his wealth, and yet I enjoyed it in a manner he never could.

But for the Christian, the matter is worse. I know better. I know that such things are illusory in their offer. But the false certainty of sense overcomes truth at times. I must know what things are in truth, not bare immediate appearance:

Such men will sell Christ, heaven, and their souls for a trifle, that call these things vanity, but do not cordially believe them to be vanity, but set their hearts upon them as if they were their crown, the top of all their royalty and glory. Oh let your souls dwell upon the vanity of all things here below, till your hearts be so throughly convinced and persuaded of the vanity of them, as to trample upon them, and make them a footstool for Christ to get up, and ride in a holy triumph in your hearts.

How do I remember this? First, consider the matter plainly: Scripture and experience both prove that my own life is transitory, how then could I believer otherwise about the things of this life. Think of how foolishly I cared for the opinion of a man or woman whom I have not seen in 40 years.

Second, consider the particular matter at issue: How permanent is this particular thing?

Third, meditate upon Scripture plainly says about such things. Roll the truth about in your heart, your mind, your mouth until you do not doubt it. Memorize that which is applicable and appropriate from Scripture. For example:

34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me.35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.36 For what does it profit a man to gain the whole world and forfeit his soul?37 For what can a man give in return for his soul?38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

Mark 8:34-36

Fourth, pray to be settled in the truth of the matter. Pray to see things for what they are.

Fifth, stay away from vanities. To give one’s attention fully to vanities and yet to think that I shall stay away when temptation comes is foolishness. Guard the heart. For that which goes in will come out.

The Blessed State of the Saints in Glory.2

09 Thursday Aug 2012

Posted by memoirandremains in Biblical Counseling, Discipleship, Ministry, Preaching, Puritan, Thomas Goodwin

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Biblical Counseling, Discipleship, glory, joy, Ministry, Preaching, Puritan, Senses, soul, The Blessed State of the Saints in Glory, Thomas Goodwin

Now we come to the subject of this glory,

the vessel which shall receive this infinite mass of glory;

and that is the soul,

for it is called the salvation ‘ of our souls;’ the soul which will hold so much is the vessels of this glory, for the body shall be exceeding glorious, yet the soul is the receptacle which must receive this glory ; Rom. ix. 23, ‘ And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory.’ And St Peter calleth Christ the salvation of our souls: ‘ the end of your faith, the salvation of your souls.’

My brethren, your soul,

howsoever you value it,

is capable of more glory than this world can afford,

the pleasures of which will fill your soul

no more than one drop will fill a cistern,

or a little shower the place where the ocean stands, Eccles. iii, 11.

Now, it is said that in this life God will put a world into the heart of man,

and yet all that world will not fill it.

Why, my brethren, your souls are narrow in this life

in respect of that they shall be hereafter;

they hold but little in respect of that they shall hold in heaven; they are but little bladders which there shall be blown up ; they are but clung bladders in respect of that they shall be in heaven hereafter, which may appear in this:

Solomon had a very large heart,

he had as many notions in him as the sands of the sea-shore for number,

and yet the soul of the least child in heaven, happily but new come out of its mother’s womb, exceeds all the knowledge which Solomon had on earth.

Our souls are capable of more joys

than the senses can give,

they are not able to satisfy it;

it will drink up more glory even in one hour

than the senses can provide in many hundred years, it will drink them all up at one draught.

My beloved, your senses cannot let in the King of glory;

such narrow gates cannot receive such infinite great glory, Ps. xxiv.

In heaven the doors of your hearts shall be opened ;

and when those doors are open,

even when the everlasting doors of your hearts are open,

they cannot contain the glory,

you must be contained in it;

‘Enter,’ saith Christ, ‘ into thy Master’s joy.’

If the joy of the Holy Ghost in this life

pass all understanding and believing,

and we rejoice with joy unspeakable and full of glory,

how much more in the world to come shall our joys pass all understanding,

when we shall have fruition of God’s presence, which is life itself?

Human beings are of inestimable value

27 Tuesday Mar 2012

Posted by memoirandremains in Puritan, Richard Baxter

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A Christian Directory, Anthropology, Brooks, Burroughs, Creation, creator, Evangelism, free will, God, Gospel Revelation, Happiness, Jeremiah Burroughs, joy, Precious Remedies Against Satans Devices, Puritan, Richard Baxter, Self-Examination, Sin, soul, Thomas Brooks, worth

In the first part of Christian Directory, Baxter lays out “Directions” to the unbeliever. Yet, before he begin his directions, he lays a series of 18 propositions or presuppositions as to the state and thinking of an unbeliever. Baxter describes these presuppositions as “nothing … but what I may suppose to be in a heathen”.

The presuppositions are laid out by chain without reference to Scripture. He merely seeks to describe the general sort of belief which could be held by anyone without reference to a particular religion.

He begins with the presupposition that his reader is a rational human being with “reason and natural free will.”

The second step is certainly the most difficult for unbeliever to accept and the most important element in his chain. Baxter will define a human being as a creature made for the Creator, alone:

[I suppose that] you understand that you are made on purpose to love and serve your Maker, to be happy in his love and glory forever. Now, if you don’t know this much, you don’t even know that you are a human being. In fact, you don’t even know what a human being is.[1]

Baxter says, Whether you like it or not, you are of incomprehensible value: You were created for no lesser purpose than to pursue happiness which can be found only in the Creator. You are man for your Maker. Until you understand this basic point, you cannot even begin to think to rightly.

It is a common canard that Puritanism was glum and repressive. However, even the barest reading will demonstrate the constant theme of joy, enjoyment, love, happiness. Consider the first question of Shorter Catechism, which tells us that we were created to “glory God and enjoy him forever.” Now one may deny that enjoyment could be had in God. Yet one cannot fairly claim that the Puritans did not seek joy.

Second, Baxter, like the other Puritans, had an extraordinarily high view of human beings. They believed and taught that God created human beings for no lesser purpose than for constant joyful relationship to God.

Consider when a person comes to the Whitehouse. A common citizen may be permitted to take the tour. But if an “important” purpose comes to the Whitehouse, that person may be permitted greater access – perhaps even access to the President, himself. Select persons are actually invited to be with the President. An inner circle may be friends with the President.

Baxter defines humanity in the highest possible means. A human being is created not for access to mere kings, queens, presidents, celebrities. Human beings exist for God: to be brought into God’s family as dear children.

This makes the sin so crushing, so terribly wrong. It is an act beneath any woman or man. Thomas Brooks, another Puritan, wrote:

Solemnly to consider the dignity of the soul. Oh, the soul of man is more worth than a thousand worlds! It is the greatest abasing of it that can be—to let it dote upon a little shining earth, upon a little painted beauty and fading glory—when it is capable of union with Christ, of communion with God, and of enjoying the eternal vision of God.

Seneca could say, ‘I am too great, and born to greater things, than that I should be a slave to my body.’ Oh! do you say my soul is too great, and born to greater things, than that I should confine it to a heap of perishing earth.

Plutarch tells of Themistocles, that he accounted it not to stand with his state to stoop down to take up the spoils the enemies had scattered in flight; but says to one of his followers, ‘You may have these things—for you are not Themistocles’. Oh what a sad thing it is that a heathen should set his feet upon those very things upon which most professors set their hearts, and for the gain of which, with Balaam, many run the hazard of losing their immortal souls forever![2]

In the book, Gospel Revelation, there are nine sermon by Jeremiah Burroughs on the excellency of the human soul. The first sermon in that series is entitled, “The Soul is Worth More Than all the World.”

Baxter thus begins his evaluation of the unbeliever with the presupposition that the unbeliever is of inestimable worth. Thus, the trouble does not lie in the value of the human being, but in the human being’s inability to realize his own worth.

[1] I have modernized Baxter’s language throughout.

[2] Precious Remedies Against Satan’s Devices.

Study of Anthropological Terms in Proverbs

18 Saturday Feb 2012

Posted by memoirandremains in Uncategorized

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Biblical Counseling, heart, Man, proverbs, soul, spirit, Uncategorized

Study of Anthropological Terms in Proverbs

Heart[1]:

Usage[2]: “Heart” is used 69 times in the book of Proverbs (NASB). Fox summarizes the use as follows, The “heart is the locus and organ of thought and the faculty of understanding. . . . The intellectual exercise of the mind is not really detached from the emotional and the modern dichotomy is artificial.”[3] This definition well covers the evidence. The “heart” is central control; it is the heart of human life. It is a place of cognitive determination and desire (2:2; 6:25 & 7:25; 23:17). It is the locus of information, whether good or evil (2:10; 3:3; 4:21; 7:3 (a place to store wisdom); 14:33; 22:15; 26:24; 26: 25). The information in the heart is not solely cognitive or moral: it includes the affections (14:10; 24:17). Being the locus of information and font of desire (which as Edwards notes leads to will) the heart has the ability to determine both conduct and emotion (7:25; 6:14; 14:30; 17:22; 23:19; 23:26).The heart even affect disease or heath (14:30; 17:22). The movement from information and desire to conduct is not solely spontaneous, but also includes deliberate planning (6:18; 7:10; 15:7; 15:28; 16:21; 19:21; 20:5).

Since information and desire couple to give rise to behavior and emotion, the overt conduct conveys information concerning the subjective state of the heart (10:20; 12:20; 12:23; 12:25; 15:7; 15:13; 15:15; 16:23; 22:11; 27:19).

This correspondence between the content of the heart and conduct supports a synecdoche by which the heart answers for the entire man (10:18; 10:20; 11:20;21:4; 23:15; 26:23). Yet, care must always be taken when evaluating the content of the heart from objective conduct, because the heart is capable of overt deceit (6:10; 23:7; 26:23-24). Longman writes of 14:10, “[N]o one can really know what is going on emotionally insider another person.”[4] Thus, “the heart of the king is unsearchable” (25:3; see also, 23:7). The problem with evaluation of the heart exists even with self-evaluation: “To trust in one’s own heart . . .is the epitome of folly”.[5]

The heart exists in a recursive system: information flows outward from the heart into will and conduct; and, information flows inward from conduct and the environment: which information flows affect the state of the heart (13:12; 15:30; 25:20; 27:9; 27:11; 31:11).

The heart does not exist in a hermetic naturalistic system. While the creature, in all manifestations, does interact with the heart, so does the Creator: The heart “lies open” before God (15:11). God controls the heart, and thus controls behavior (16:1; 19:21; 21:1). God responds to and judges the heart (17:3). As it reads in Proverbs 16:5: “Everyone who is proud in heart is an abomination to the Lord.” The heart itself can foolishly “rage against the Lord” (19:3).

Since the heart is the true center of the human, both for the source and the reception of natural and supramundane information, it is appropriate to direct commands to the heart (3:1; 3:3; 4:4; 23:12).This critical and control element of the man requires the utmost care and concern. Hence, the command in Proverb 3:25 (ESV), “Keep your heart with all vigilance, for from it flow the springs of life.”

Implications: To control the heart is to control the man (whether good or evil; see, e.g. Hos. 4:11). John Flavel in his masterful Saint Indeed, provides six elements of any proper heart work: “(1) Frequent observation of the frame of the heart . . . [¶] (2) It includes deep humiliation for heart-evils and disorders . . . . [¶] (3) It includes earnest supplications and instant prayer for heart-purifying and rectifying grace, when hath defiled and disordered it . . . . [¶] (4) It includes the imposing of strong engagements and bonds upon ourselves to walk more accurately with God and avoid the occasions whereby the heart may be induced to sin . . . . [¶] (5) It includes a constant holy jealousy over our own hearts; quicksighted self-jealousy is an excellent preservative from sin . . . . .[¶] (6) [T]he realizing of God’s presence with us, and setting the Lord always before us . . . .”[6]

Soul/Spirit

Usage: The word “soul” is used 17[7] (NASB). The word “soul” refers to the essential self of a man (13:4; 13:19; 16:2421:23; 24:12; 24:14; 13:4). As it says in Proverbs 3:22[8], “They will be life to your soul”. It is the aspect of man which experiences and relates to the environment (Prov. 2:10; 25:13; 25:25; 29:17). It is a seat of desire (Prov. 21:10; 13:4[9]). The “soul” also refers to the immortal life: “He who is wise wins souls” (Prov. 11:30[10]; while the reference to when the soul is won is ambiguous in 11:30, 11:31 indicates an immortal context and final judgment). “You will strike him with the rod, and rescue his soul from Sheol” (Prov. 23:14; see, 19:16).

The word “spirit” is used 12 times in the book of Proverbs. The word “spirit” generally tracks the usage of the word “soul” (see, e.g., Prov. 15:4; 16:19; 16:32; 17:22; 18:14; 29:23). It refers to the essential human being, particularly in the sense of emotion/motivation/self-knowledge. Implication: It is important to guard against a soul/body dichotomy in the language. While a man is body and soul, the text does not emphasize a distinction along these terms. Rather, the human being is an integrated whole.

Man

The word “man” appears in the English text based upon multiple Hebrew originals, ’adam , geber and ’ish.

Usage: The basic word for man ’adam appears 44 times in Proverbs. The basis reference is to a human being, without reference to any particular aspect or attribute of humanity (Prov. 3:13; 8:4; 8:31; 11:7; 12:3; 12:14; 12:23; 17:18; 20:6; et cetera). The word can also refer to humanity, generally (Prov.19:3; 20:27; 29:24). In Proverbs 3:4, it refers to a “man” as opposed to God. Man is subject to God (Prov. 16:1; 16:9; 20:24; 24:12). Another anthropological term used for “man” is the word geber, which means a strong man[11], with varying types of power (24:5, 28:3; 29:5; 30:1; 30:19).

The basic meaning of ’ish is a male, as opposed to a female (see, e.g., Gen. 2:23-24). It is often an equivalent of the English word “husband” (see, e.g., Gen. 3:16). The word is used in Proverbs 55 times. The word is used to refer generically to human beings, irrespective of sex (Prov. 2:12; 12:8; 12:14; 12:25; 13:2; 13:8; 14:14; 21:29; et cetera). It is used to refer to humanity qua humanity (14:12; 16:26; 18:4; 18:14; 18:20). The word can refer to the strength of a man (24:5; 22:7; 22:29; 28:24). The strength of man is less than the power of God (19:21). And, man will be judged by God (21:2). Implications: Since the male sex can be used generically for the entirety of humanity, care must be taken to determine whether a particular reference is to a male or to a human being. As a sex, male is seen most plainly in his strength of abilities; yet, those abilities can be used for good or ill (much as wisdom is a neutral term, emphasizing capacity, or over end). This has important implications when we consider natural gifting of human beings. Strength, intelligence, attractiveness (of any sort), et cetera are themselves neutral, and thus meaning will depend upon the circumstance.

[1] The following works where used for this paper, but not separately cited due to space considerations:William Arnott, Laws From Heaven for Life on Earth (New York: T. Nelson and Sons, 1873); Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon, Vol. I, trans. M.G. Easton, D.D. (New York: T & T Clark, 1884; Jonathan Edwards, The Freedom of the Will, Part I, online at http://www.ccel.org/ccel/edwards/will.html; Tremper Longman III, Proverbs (Grand Rapids: Baker Academic, 2006); Moses Stuart, A Commentary on the Book of Proverbs (Andover: Warren F. Draper, 1870); William David Reyburn, Euan Fry: UBS Handbook Series; Helps for Translators: A Handbook on Proverbs (New York : United Bible Societies, 2000).

[2] “‘Heart’ (Hebrew leb) seems to be a word that in Proverbs is used to describe the entire internal life of a person. It is an internal reflection of the man (19:8, 20:5, 27:19). In Proverbs the uses of the word break down into the following percentages: it is the center of emotions (21%), reason (40%), behavior (3%), and volition (14%). The dominant feature seems to bethe rational element.” George Schwab, “The Proverbs and the Art of Persuasion,” The Journal of Biblical Counseling 14, no. 1 (Fall 1995): 8; see, David Powlison, “Critiquing Modern Integrationists,” The Journal of Biblical Counseling (Spring 1993): 27.

[3] Michael Fox, Proverbs 1‑9 (New York: Doubleday, 2000), 109.

[4] Longman, 299.

[5] Longman, 496-497.

[6] John Flavel, John Flavel, Volume 5: Saint Indeed, 1820; repr. (Carlisle: The Banner of Truth, 1982), 426‑28.

[7] Grudem’s point must be kept in mind, “Scripture uses ‘soul’ and ‘spirit’ interchangeably.” Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 473. Thus, the differentiation in handling these terms in this paper are necessarily of limited value.

[8] The congruity between “soul” and one’s entire life led Garret to translate 3:22 as “[they will be life to you”, the word “soul” being encompassed in “you”. D.A. Garrett, The New American Commentary, Volume 14: Proverbs, Ecclesiastes, Song of Solomon, electronic ed., Logos Library System. (Nashville: Broadman & Holman Publishers, 2001), 78.

[9] “But in all the Old Testament, nepes refers to the passionate drives and appetites of all breathing creatures, including their hunger for food and sex . . . .” Bruce Waltke, Proverbs 1‑15 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 2004), 90.

[10] Charles Bridges, Proverbs, 1846; repr. (Carlisle: The Banner of Truth, 1998), 130.

[11] Francis Brown, S.R. Driver and Charles A. Briggs, The Brown‑Driver‑Briggs Hebrew and English Lexicon, 1906; repr. (Peabody: Hendrickson Publishers, Inc., 1999), 149‑50.

Study of Anthropological Terms in Proverbs

03 Friday Feb 2012

Posted by memoirandremains in Uncategorized

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Anthropology, heart, Proverbs, proverbs, soul, spirit

Study of Anthropological Terms in Proverbs

Heart[1]:

Soul/Spirit

Man

The word “man” appears in the English text based upon multiple Hebrew originals, ’adam , geber and ’ish.

^{^[1]} The following works where used for this paper, but not separately cited due to space considerations:William Arnott, Laws From Heaven for Life on Earth (New York: T. Nelson and Sons, 1873); Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon, Vol. I, trans. M.G. Easton, D.D. (New York: T & T Clark, 1884; Jonathan Edwards, The Freedom of the Will, Part I, online at http://www.ccel.org/ccel/edwards/will.html; Tremper Longman III, Proverbs (Grand Rapids: Baker Academic, 2006); Moses Stuart, A Commentary on the Book of Proverbs (Andover: Warren F. Draper, 1870); William David Reyburn, Euan Fry: UBS Handbook Series; Helps for Translators: A Handbook on Proverbs (New York : United Bible Societies, 2000).

^{^[2]} “‘Heart’ (Hebrew leb) seems to be a word that in Proverbs is used to describe the entire internal life of a person. It is an internal reflection of the man (19:8, 20:5, 27:19). In Proverbs the uses of the word break down into the following percentages: it is the center of emotions (21%), reason (40%), behavior (3%), and volition (14%). The dominant feature seems to bethe rational element.” George Schwab, “The Proverbs and the Art of Persuasion,” The Journal of Biblical Counseling 14, no. 1 (Fall 1995): 8; see, David Powlison, “Critiquing Modern Integrationists,” The Journal of Biblical Counseling (Spring 1993): 27.

^{^[3]} Michael Fox, Proverbs 1-9 (New York: Doubleday, 2000), 109.

^{^[4]} Longman, 299.

^{^[5]} Longman, 496-497.

^{^[6]} John Flavel, John Flavel, Volume 5: Saint Indeed, 1820; repr. (Carlisle: The Banner of Truth, 1982), 426-28.

^{^[7]} Grudem’s point must be kept in mind, “Scripture uses ‘soul’ and ‘spirit’ interchangeably.” Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 473. Thus, the differentiation in handling these terms in this paper are necessarily of limited value.

^{^[8]} The congruity between “soul” and one’s entire life led Garret to translate 3:22 as “[they will be life to you”, the word “soul” being encompassed in “you”. D.A. Garrett, The New American Commentary, Volume 14: Proverbs, Ecclesiastes, Song of Solomon, electronic ed., Logos Library System. (Nashville: Broadman & Holman Publishers, 2001), 78.

^{^[9]} “But in all the Old Testament, nepes refers to the passionate drives and appetites of all breathing creatures, including their hunger for food and sex . . . .” Bruce Waltke, Proverbs 1-15 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 2004), 90.

^{^[10]} Charles Bridges, Proverbs, 1846; repr. (Carlisle: The Banner of Truth, 1998), 130.

^{^[11]} Francis Brown, S.R. Driver and Charles A. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon, 1906; repr. (Peabody: Hendrickson Publishers, Inc., 1999), 149-50.