The Puritan Reader

Bernard's Sermons on the Canticles, Sermon 2

2011-03-02T14:57:00.000-08:00

Sermon 2: Various Meanings of the Kiss

Let him kiss me with the kiss of his mouth.

Think of how earnestly the patriarchs longed for Christ to come, how this eagerness was metaphorically expressed as a maiden longing for the kiss of her husband. Are you not filled with shame over the dryness of your own heart?

To receive the living active word, or to receive to the earth the Word, this is to receive the kiss of his mouth. The request is not that he would kiss with his mouth, but with the kiss of his mouth. The mouth that kisses is the Word who assumes nature, and the nature he assumes (man's) receives the kiss. The kiss itself, being the union between the giver and receiver, is the person that is formed by this assumption, namely the Messiah or Christ. For God to kiss man, for human nature to receive the kiss, this is a supreme condescension on the part of God, that he should so join himself to human nature. This was the kiss that the pre-Christian divines so longed for.

The longing that is expressed indicates the great length of time for which the Patriarchs of the past waited for this kiss. The kiss they asked for and longed for was greatly delayed, though promised. While men tarried and waited for peace (for the kiss is the kiss of peace), their faith rose and fell, sometimes well-expressed, and at other times almost entirely failing. Yet still the kiss was promised, and still the kiss was coming.

The prophets could describe his coming and the life that he would bring, the kiss of peace to a divided and war-torn people, yet only in his coming could he bring the things itself, the kiss, eternal life. This was the request, If he will not revoke his given word, let him empty himself, let him humble himself, let him bend to me and kiss me with the kiss of his mouth. And so he did.

This is the summary. The holy kiss was of necessity bestowed on the world for two reasons: Without it, the faith of the weak would not be strengthened, nor the desires of the fervent fulfilled. And this kiss itself was the mediator, Christ Jesus, him who was God and man.

Bernard's Sermons on the Canticles, Sermon 1

2011-03-02T14:42:00.000-08:00

What? You are going to give summaries of all 86 of Bernard's sermons on the Canticles?

Yes. Yes I am.

Sermon 1: On the Title of the Book

Before we can be properly taught about the surpassing mystery of intimacy with God through Christ, as described in beautiful metaphor in Song of Songs, we must be taught by the books that proceed it. There are two evils that attack our enjoyment of God: misguided love of the world, and excessive love of self. The remedies for these evils are presented in Proverbs and Ecclesiastes. The latter, by use of the enlightened reason, exposes the delusion and emptiness of hoping in the world. The former, by inculcating self-control, restrains those pernicious habits of body and mind which hinder our intercourse with God.

The title Song of Songs is appropriate because of the subject nature. This repeated formula is used in Scripture to denote the greatest or highest of a class. Thus, Christ is the "King of kings." This song, the song of intimacy with God, is greater than all other songs of the Bible. We are celebrating in this song holy love, "the sacrament of endless union with God." This is the marriage song of the soul, the highest and best pleasure of the human condition, and the life-giving hope of all who sojourn here.

Remember in your salvation, how your lips were taught to sing "a new song," the song of salvation, of being taken out of the pit and set on firm ground. This is a good song. Then there are songs of remembrance, songs that bring to mind the things of the past, even songs that remember the law, etc. But this song surpasses them all. Only the touch of the Spirit can inspire a song like this, and only personal experience can unfold its meaning. Let those who are versed in the mystery revel in it; let all others burn with desire rather to attain to this experience. For it is a song that reveals beauty only to the singer, as the joys of a husband and wife are theirs alone.

An aside on the nature of Christ's kingdom

2010-09-17T18:39:00.000-07:00

Aside—The origin and rise of the inheritance of Christ, along with a description of the nature of all his kingdom. This is rather long, occupying around 25 pages. I will shorten it a bit.

When God made man, he gave him dominion over the whole lower world, making him the heir, viceregent, yea, his very substitute on earth. Even the heavenly things (sun, moon, starts) were in a certain way a part of this inheritance, since they were ordered by God to serve him.

The other part of God’s creation, the angels were made independent of man, so that one or the other might fall without either of necessity falling. But man having fallen, he also fell from his heirship and dominion over the earth, so that the world was no longer under subordination to him, but directly under the government of God. Man had no sovereignty any longer. A great part of the angels also fell, leaving things in the following condition: one branch of the kingdom of God being utterly cast out of the order that it was placed in by sin, and the other no completely overthrown, but in the constant danger of so being. So God thought it good to make one new kingdom out of both of these two disordered members, and to appoint one common heir, head, ruler, and lord to them both. This was the Son, and so Eph. i.10—He gathered together in one all things in Christ, both which are in heaven, and which are on earth.

Here is the interpretation of the whole thing, preserved as Owen wrote it:

God the Father, in the pursuit of the sovereign purpose of his will, hath granted unto the Son as incarnate, and mediator of the new covenant, according to the eternal counsel between them both, a sovereign power and authority over all things in heaven and earth, with the possession of an absolute proprieter, to dispose of them at his pleasure, for the furtherance and advancement of his proper and peculiar work, as head of his church.

Christ is given “all authority in heaven and earth” so that he might in all things protect and bring forth is people, to save them and secure them for himself for all time. It is truly glorious!

This is the kingdom intimated in the first promise in Genesis iii, that his victory over Satan was to be accompanied by rule, power and dominion. It was confirmed to Abraham, that he would be heir of the world. Balaam in Numbers saw that the Star of Jacob had the sceptre in his hand. The kingdom was revealed more fully to David, that his son would reign forever, a theme which he greatly expanded in the great Messiahnic psalm, Psalm ii. Then when Christ is born, he is hailed as Lord by angels and the Magi. Many other places in the NT declare him to be king of all things.

Everywhere in the Scriptures it is asserted for comfort of the church and the terror of her enemies. Listen to Owen here:

This, I say, is the spring of the church’s glory, comfort, and assurance. It is our head, husband, and elder brother, who is gloriously vested with all this power…an abiding, everlasting rule and dominion over the whole creation. And it is but a little while before he will cast off and dispel all those clouds and shades which at present interpose themselves and eclipse his glory and majesty from them that love him.

Now then, to show this, we will examine each aspect of his kingdom. For each aspect, we will show how Christ gloriously exercise authority over it for the good of his Church.

2010-09-17T18:32:00.000-07:00

Continuing forward, roughly from whom he appointed heir of all things, and through whom he made the universe…

Having declared that the Son is the immediate revealer of the gospel, he proceeds in his argument by declaring the glory and excellency of the Son, both what he had before he took the office of mediator and what he received after he did so.

Two things are assigned to the Son
1. That he was appointed heir of all
2. That by him the worlds were made
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First, whom he appointed heir of all things

1. whom, meaning the Son

As God, the Son has a natural dominion over all things, as God rules over them all, so the Son rules over them as well. This inheritance comes to him, therefore, not as he is God, but as he is God and man in one person. The inheritance is for Jesus Christ, in other words, the Son as he is in his office of mediator. This difference is expressed by Owen as follows: Nothing can be added unto him as God, but there may be to him who is God, in respect of his condescension to discharge an office in another nature which he did assume. The distinction may seem pedantic, but such preciseness is important in order to defend the person of Christ from those who would use this Scripture to attack his divinity.

2. heir, meaning not one who receives an inheritance upon the death of another, for the Father does not die. The right sense of it is the lawful possessor of some property received by grant from another. The word is intended to convey three things

a. Title, dominion, lordship—The heir is lord of all to which he is heir.
b. Possession—Christ actually comes to possess those things of which he is heir
c. Grant—That both the title and the possession comes by a grant from the one who owns them

3. of all things—This is the objects of his inheritance, and since it is in the neuter gender, it denotes all things absolutely. Defending this interpretation:
a. Cross-reference I Cor xv.27, where it is also used in this sense
b. This suits the course of his argument, showing that since the author of the gospel is the heir of all things, he had a right to change the rites and ordinances of worship (which is a main theme of much of the argument to come esp. ch. 7-10)
c. The words which follow, by whom he made the universe, line up with this interpretation, that he who made all things also is heir of them all
d. This interpretation lines up with the promise made to Abraham, that he should be heir of the world.
e. The origin and reason for this inheritance will also show us its scope, for this, see the aside below.

4. appointed—the way by which Christ came to be this heir, namely that God appointed him to it. This is God’s act by which he committed all power over all things in heaven and earth to him. This power was to be exercised towards the ends of his mediation, that is to, gather up the elect. This is seen in his resurrection, ascension, and sitting at the right hand of God.

Hebrews i.1-2, Application

2010-09-15T19:53:00.001-07:00

From this, three points of application (Owen: But before we proceed we shall stay here a little, to consider some things that may be a refreshment to believers in their passage, in the consideration of those spiritual truths which, for the use of the church in general, are exhibited unto us in the words we have considered):

I. The revelation of the will of God in all things pertaining to his worship, our faith and obedience, is ultimately from the Father.

A. Before its revelation, it is said to be hid in God, meaning the Father. The order of acting in the Trinity is the same as the order of subsistence. As the Father is the fountain of the Trinity as to subsistence, so also he is as to operation. John v.26, as the Father has life in himself, so he has granted the Son to have life in himself. This he does by communicating to him his subsistence by eternal generation.

B. All the revelations of the will of God were given out in the pursuit of the accomplishment of the purpose of the Father. This is observed in the salvation of the elect, the purpose towards which all revelations of his will are made. He speaks through Christ directly to the elect.

C. The Father communicates this purpose to the Son, promising this inheritance unto him in the accomplishment of the purpose. He dies for them, and they are gathered to him by the power of God in the revealing of his will for their obedience and salvation. Note that all the elect must be freed from their captivity to another and delivered unto Christ.

D. And so we see that the whole work is belongs to the Father, from the beginning to the end, and so it is the mind of the Father that the Son reveals, as he himself said when he was on earth. He reveals himself by the power of the Holy Spirit through the Son. Remember Paul’s words, we have become Christ’s ambassadors, as though God were making his appeal through us.

This leads us to three observations.

1. The authority of God is displayed in the gospel, and disobeyed at great risk. They are instead to be considered as an act of sovereign authority, requiring us to subject our soul and conscience to his Word. To the Word we owe “holy reverence, humility and universal subjection of soul.”

2. Consider also the great love of God. It is from love that all the revelations of his mind come. He might have for all time locked up all the treasures of his wisdom, leaving all the sons of men in the horrible darkness where we had cast ourselves in our sin. But instead in infinite love and condescension, he revealed himself. This holy mixture of love and authority requires all readiness, willingness, and indeed cheerfulness in receiving and submitting to it.

3. We also see great care revealed to us in it, as God the husbandman takes care of his vine and vineyard. In revealing his mind in the way he did he made sure that not one of his elect would ever fall.

Also, some instructions from this to those who would preach:

1. Take heed of carelessness and negligence in handling the Word, since it has its authority in God himself!
2. Remember to look to God for support, help, ability, and encouragement in your pursuit of this work.
3. Do not be discouraged if you meet with opposition, since it is God’s authority behind it.
4. Know how to dispense the Word, in imitation of the place it comes from, namely with authority, love and great care for his flock.
5. Remember that you will give an account to the one whose word you handle. This should make us all sober-minded in our preaching.

II. Briefly, that the authority of God speaking in and by the Scriptures is only foundation of our assenting to them with divine faith.

He is brief here because he actually wrote an entire book on this subject, which incidentally I HIGHLY recommend. It is an essential book for this age. It is called “The Reason of Faith.”

III. God’s gradual revelation of his mind and will unto the church was a fruit of his infinite wisdom and care towards the church.

Owen: Though all his ways and dispensations are ordered in infinite wisdom, et we can but stand at the shore of the ocean, and admire its glory and greatness. Little it is that we can comprehend. Yet what may be for our instruction, what may further our faith and obedience, is not hidden from us.

1. God gave as much light as they were able to bear. No generation needed more light than they had.
2. In this way, he kept them in continual dependence upon himself. This was for his glory, and also exceedingly suited for their safety.
3. He gave enough light so that the great purpose he came for might be accomplished, as Owen says enough to believers to enable them to receive them, and not so much as to hinder obdurate sinners from crucifying him.
4. There was tender care also included in this infinite wisdom.

Hebrews i.1-2, Main point of comparison, explaining the superiority of Christ over Moses

2010-09-15T19:51:00.000-07:00

IV. The persons by whom the revelation was made

A. “in the prophets”
B. “by His Son”

This is the main hinge, on which all the arguments made by the apostle in the whole epistle turn! All the conclusions made after by the apostle come from this point. Owen says the following: Now, because no one argument of the apostle can be understood unless this be rightly stated, we must of necessity insist somewhat largely upon it. So he gives out the following set of observations to explain more fully what is meant that God has spoken to us “by His Son.”

1. It is taken for granted that the means of revelation in the past was the personal appearance of the Son of God, for example, in Ezekiel. After all, it is the Son of God who from the foundation of the world undertook the care and salvation of the elect, and so it was he who instructed and edified it, even in the Old testament.

2. However, there is a difference between the Son of God revealing the will of God in his divine person to the prophets, and the Son of God doing so immediately to the whole church incarnate. This is the difference which Paul is marking out.

3. The reason this is important is that the great reason why the Jews refused the gospel was the supposed “unparalleled excellency” of the revelation made to Moses. It is certainly true that Moses had just privileges, as follows:

a. He was the lawgiver by whom God gave the law and revealed the worship
b. He dealt with God in a more familiar and clear manner then any of the other prophets
c. His revelation ordered the whole house of God, where the other prophets just built certain things on this foundation

4. But Christ was far superior to Moses for the following reasons
a. Jesus Christ was from the womb filled with the perfection of gracious light and knowledge of God and his will.
b. His commission, mission, and equipping were all from the Father, received at his command.
c. Jesus Christ, in his divine nature, had in himself the fullness of the will and mind of God, not some part of it communicated unto him.

5. In summary, the pre-eminence of Christ in his prophecy was in two parts
a. Such as arose from the infinite excellency of his person, as he was divine. Thus the prophecy was also pre-eminent

b. Such as arose from the nature and manner of the revelation

i. He did not receive the Spirit of prophecy by measure, but in fullness. As Owen says, Christ dwelt in the midst of those treasures, seeing to the bottom of them. All other prophets, even Moses himself, received their revelations by transient irradiations of their minds, and had no treasure of truth dwelling in them.

ii. The prophets, once receiving their revelations, could not alter even a syllable of them lest they lose their infallibility and authority. But Christ spoke at all times with the same authority and infallibility.

iii. Also, the revelations themselves, under the prophets were obscure and mysterious, shadows of the things to come, where as in Christ they are clear and glorious.
To summarize, the revelation of the gospel is to be obeyed because of its revelation in the final days of the Judaical church, as predicted by Scripture. It is the full counsel of God, revealed by him who was superior in every way to Moses.

Hebrews i.1-2, First three points of comparison between the law and the gospel

2010-09-15T19:47:00.001-07:00

Hebrews i.1-2

By sundry parts, and in divers manners, God having formerly [or, of old] spoken unto the fathers in the prophets, hath in these last days spoken unto us in the Son, whom he hath appointed heir of all, by whom also he made the worlds.

In his comparison of the Mosaical law and the gospel, the apostle examines both under two different heads. First, the way each was revealed and instituted, from which also comes our obligation to observe each. The second is their nature, use and efficacy.

Paul examines the first of these two in this chapter. He starts by showing where they agree. They agree in the principal efficient cause of their revelation, in other words, the source of the revelation. The author of each of them is God, meaning here the first person of the Trinity. (Note: First person of the Trinity = the Father; Second person of the Trinity = the Son, Third person of the Trinity = the Spirit) Neither originated in the mind of men.

There are four main differences between them:

I. The time or season of their revelation

A. “of old” or “in the past”

The bounds of this “of old” is from the giving out of Moses’ law, the acted which marked the constitution of the Judaical church, lasting until the close of public prophecy in the days of Malachi. Paul is not opposing the lasting covenant made with Adam, Noah, Abraham, etc. but rather the external privilege of worship which the gospel replaces.

B. “these last days”

This means not “the times of the gospel,” or “the period of time until Christ returns,” as they are often taken to mean. Instead, it means the last days of the Judaical church and state. At this point, the Hebrews still existed as a political people with coherent laws and worship as given by God. These were the last days, as promised in the Scripture, into which the Messiah would speak.

Steven: It is interesting to imagine how Owen would respond to the current Jewish state that exists in modern Israel. I think his answer would be to observe that it is nothing like the real Hebrew state, which was ruled by the heirs of David, possessed a law and worship which was instituted by God, and were in a real way a theocracy. The state of Israel today is a secular state whose members happen to profess to descend from the Hebrews.

Note: This interpretation of the phrase “these last days” is not typical. But it certainly fits the argument better, and is supported by prophecy. Remember that Daniel had predicted the end of the Jewish state and its replacement with one ruled by the Messiah. Here are a few illuminating phrases from his argument:

“The nation, state, temple, sacrifices, being set apart, set up, and designed for no other purpose but to bring forth the Messiah, were to still be in place when the Messiah came. But after he came, they were of no further use, and so God put an end to them.”

There are other interesting bits and pieces as Owen examines and defends this interpretation at length.

II. The persons to whom they were revealed

A. “our forefathers”
B. “us”

Meaning, the members of the Judaical church who were living during the days of the personal ministry of Christ, and after under the preaching of the gospel. Remember that Paul assumes a Jewish audience throughout.

III. The manner of their revelation

A. “at many times and in various ways”

This means the gradual illumination of the mind and will of God, by slowly adding one thing after another, only as much as the church at that time could bear. Here Owen, almost as an aside, lays out the various branches of revelation in the Old Testament, which in a few paragraphs greatly illuminated all my subsequent examinations of it.

There are four principal parts, with additional parts subservient for each.

1. To Adam in the promise of the seed, which was the principle of faith and obedience to the fathers before the flood. Other subservient revelations made to Seth, Enos, Enoch, Lamech, and others.

2. To Noah after the flood, in the renewal of the covenant and establishing the church in his family (Hebrews xi. he became heir of the righteousness that is by faith). With subservient revelations made to Melchizedek and others in that line down to Abraham.

3. To Abraham, in restricting the promise to his seed, and more fully illustrating the nature of it, confirmed in the revelations made to Isaac, Jacob, etc.

4.To Moses, in the giving of the law and erection of the Judaical church in the wilderness; under this there were three main subservient revelations—
a. To David, which was peculiarly designed to perfect the revelation of the will of God concerning the old testament worship, in those things that they were not able to understand in their wilderness condition; also to Solomon and the other prophets of their day.
b. To the prophets from the division of the kingdom until the captivity, and during it. This was marked by pleading with the people about their defection by sin and false worship.
c. To Ezra, with the rest of the prophets who assisted in the reformation of the church after the exile, who encouraged the people in a unique way to expect and hope for the coming of the Messiah.

We see that God spoke at various times, and also that he did so in various ways, as in by promises, threats, public sermons, special messages and prophecies.

B.The contrast here is implied

The whole revelation of the will of God is in one season given, in opposition to the gradual, season by season approach of the Old. Once finished, as it was after the days of the apostles, no can or will add anything to it.

Also, the revelation of the will of God is done in one way, namely the preaching of the gospel by the one the Spirit anoints.

General Comments on Hebrews 1

2010-09-15T19:37:00.001-07:00

Chapter 1:

In this chapter, the apostle opens what will be his main theme throughout the letter: to encourage the Jewish Christians towards a constancy and perseverance in the doctrine of the gospel. His argument towards this perseverance is taken from the one who is the author of the gospel, the promised Messiah, who is the Son of God. Persevere in this doctrine, because the one who delivered it is the promised one and the Son of God.

In this chapter, the Messiah is described in two ways.

1.Absolutely, that is, what he is in his person and offices (as what he has done for the church)

2.Comparatively, with respect unto other beings who have been revealers of the minds and will of God, especially insisting on his superiority over angels.

Preliminary Note on Pauline Authorship

2010-09-10T21:35:00.000-07:00

Although the actual commentary is five volumes, it includes two volumes of “preliminary excertitations.” Here Owen discusses several topics that didn’t necessarily fit within the commentary section, or would have proved a distraction to the flow. Among other things, he defends all of the quoted OT scripture in Hebrews, showing that they were not used out of context. He discusses several larger topics, such as the nature of the Messiah, the nature of the “Jewish Church,” the nature of “Sacred Rest,” and includes an exhaustive proof of the authorship of Paul.

It is pretty fashionable, even among conservative folks, to dismiss the notion of Pauline authorship. I can’t think of any respected scholars who considers it to be of Pauline extraction, even stalwarts like JI Packer! After reading Owen’s defense, I was pretty thoroughly convinced. As far as I can tell, the arguments used against Pauline ownership have not advanced much since the days of Owen, if at all. The same objections, theological and linguistic, are still the same. Here is a quick overview:

1. The Greek used in the epistle to the Hebrews is a very different style from the rest of Paul’s letters, more polished and utilizes a broader vocabulary.

2. Unlike all of the other Pauline epistles, there is no greeting. Paul nowhere identifies himself as the author.

3. Theologically, the only objection is that Paul seems to place himself distinct from the apostles in ii.3: “This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.” This is not a theological error, per se, but if taken a certain way, could indicate that the author did not consider himself to be an apostle.

There are other arguments that modern scholars make, mainly dealing with a lack of harmony between theological content. Assuming that my audience (as Owen generally does) believes in the divine inspiration of the Scriptures, we can assume that this is not a complaint which can be coherently lodged.

Owen ably answers all these objections by pointing out that the purpose of the letter was quite different and therefore his vocabulary and opening are also different. There are clear differences in vocabulary and style between a term paper and a casual letter. In addition, our sample size of Paul’s writings is actually quite small. Look at the total collected writings of Paul that exist and compare them to the existing works of even non-prolific authors like Jane Austen. Writing style changes based on circumstances and context. We have too few samples of Paul to make a conclusive statement. After all, there are MANY similarities as well.
The theological objection is easily answered as well, as Paul placing himself in the position with his audience, something he often does. At worst, it is ambiguous.

There are much bigger problems with attacking Pauline authorship. First of all, the foundation of our trust in the NT is apostolic origin, and the reason Hebrews was included in the canon was because it was written by Paul. I have no idea why this is not a consideration.

Also, it is important to remember that Pauline authorship was not even questioned until nearly 1500 years after it was written. The first man to question it apparently was Luther. One wonders whether the ensuing popularity of denying Pauline origins stems from this man, who was right on so many things.

Anyways, if you claim that Hebrews was written by Paul, people will generally laugh at you now, because conventional wisdom is so strong, and because most seminary grads want to agree with their secular opponents whenever their consciences will allow. But no one has yet answered the extensive proof Owen makes. He assumes Pauline authorship throughout, as will I.

The Work of the Holy Spirit in Prayer...John Owen

2009-01-27T22:14:00.000-08:00

Sorry for the long hiatus:

The works of the Spirit are either general, that is, respecting all duties; or particular, respecting a specific duty.

Prayer is one of the most noticeable duties of religion, which even natural light gives testimony to.

Owen is here examining only one aspect of prayer--"The interest of the Holy Spirit by his gracious operations" is the aspect of prayer that we are now concerned with. This IS a matter of some controversy (then and now...though now men have forgotten it).

Thesis: There is promised and actually granted a special work of the Spirit of God in the prayers of believers under the New Testament. To be examined in its nature and application.

Two Scriptures:

I. Zech. xii.10--I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication.

A) This is a promise applied to the days of the gospel.
B) Those receiving this promise are the whole church of God.
C) Spirit described in two ways
1) A Spirit of grace (as the author of all graces)
2) A Spirit of supplication-- so called because
a) By working gracious inclinations towards prayer in our hearts.
b) By giving a gracious ability to pray in a right way.

Conclusion-- God promises in the New Testament to give a Spirit of prayer enabling us to pray according to his mind and will.

II. Gal. iv.6--Because you are sons, God has sent the Spirit of his Son into your hearts, by which you cry 'Abba, Father.'
Note: Zech is the promise, and Gal. is the fulfillment.

A) The subject--believers, those made children of God.
B) The general work of the Spirit is spoken of here--that is, they are taught to live into their new identity.
C) Then this is shown more specifically in the duty of prayer--crying to him by the power of the Spirit.
1) Gracious affections are aroused by the Spirit
2) The exercise of these graces in vocal prayer is enabled.

Conclusion-- There is a special work of the Holy Spirit in the prayers of believers, enabling them to pray according to the mind and will of God.

III. How does the Spirit work in the MATTER of prayer, that is, what we actually pray.

Romans viii.26-- The Spirit also helps us in our weakness, for we do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.

A) Prayer defined--a gift, ability, or spiritual faculty of exercising graces in a way of vocal requests to God. This is what is bestowed here by the Spirit.
B) Our natural weakness as to the matter of prayer
1) We do not know our wants
2) We do not know how God's promises supply the,
3) We do not know what end to direct our prayers towards.
C) The Spirit's work in the matter of prayer
1) The Spirit reveals to us the depravation of our nature, and the unique needs we have before God.
2) The Spirit alone makes alive and real the promises of God written in the Scriptures. (others can read them, but the Spirit convinces us that they are for us!)
3) The Spirit alone works in our prayers that they might by for the glory of God and for our conformity to him.

IV. The Spirit's work in the MANNER of our prayer

A) The Spirit combines the revealed matters of prayer with a due sense and valuation of them, in other words, he shows their value to us so that our affections and will are exercised towards them.
B)Thus the mind and the will are both led by the Spirit:

1)First, he works our affections towards the things prayed about.
2)Second, our affections are wrought in the soul in such a way that they emerge forth in prayer-- We groan.
3) We are given a delight in God as the object of our prayers.
A) A sight of God on the throne
B) A delight in him as Father
C) A boldness and confidence of acceptance with him.
4) Our souls are intent on Christ as our means of access.

Tomorrow...Moving this into our experience!!!

CCA--Part II, Direction First, Second General Part

2008-11-21T21:56:00.000-08:00

Part Second: Directions for managing this War successfully, with some Motives sprinkled among them.

Direction 1: The Christian must be armed, and the reason why

Second General Part: The reason why

Text: That you may be able to stand against the wiles of the devil.

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We can divide this text into two branches: First, the danger that comes from being unarmed, which is the schemes of the devil. Second, the certainty of standing against his schemes, if we are armed.

First Branch: Our danger is the devil's schemes.

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Doctrine: The devil is a very subtle and crafty enemy.

So, what we are going to do is outline the goals and methods that Satan uses. Now, Satan has two primary goals. The first is to draw us into sin, and the second is to accuse us and vex us for our sin. Speaking here, of course, only to the saints.

I. Goal 1--Draw us into sin. He shows his craftiness in three ways.
A)He tempts us at the most advantageous times.
B)He tempts us in a form that is likely to work.
C)He uses fitting and dangerous instruments to tempt us with.

A) He tempts us at the most advantageous times. Some of these:
(1) When the Christian is newly converted.
(2) When the Christian is troubled by physical or emotional suffering.
(3) When the Christian is involved in a great project that God's glory is invested in.
(4) When there is some object present that can increase temptation (example: the fruit in the garden)
(5) When the Christian has been shown some deep vision of God's love for him (making him not so watchful against sin).
(6) When he is dying, "it is now or never" says Satan.

B) The method and form Satan's temptations take show his craftiness. For example:
(1) He comes towards the Christian as if he were a friend, as if he were looking out for our best interests.
(2) He always seizes the most opportune moment, showing his constant readiness.
(3) He comes gradually to the soul, not showing his temptations all at once, which would alert us to the danger, but slowly seducing the soul away to sin. Small concessions are made, one at a time.
(4) He always has reserves, meaning that if one way fails, he immediately takes up another.
(5) In his false retreats. He may seem to melt before you when you resist him, but do not let your guard down.

C) The instruments (meaning, human instruments) Satan uses are fit for his purposes.
(1) He uses men of influence and power, both in secular affair and in the church. Men of respect and position are often Satan's instruments.
(2) He uses wise men, men well respected for their wisdom. The main use of such men is to formulate false doctrine and to make it popular in the church. This deserves brief treatment...

Wise men are used:
1. To discredit sincere messengers of Christ through sophistry and fallen logic.
2. To cover over their errors with noble sounding ideas and wrongly used Scriptures.
3. To create doctrines that give the flesh relief and scope to act:
a. These doctrines appeal to carnal reason.
b. These doctrines appeal to man's pride.
c. These doctrines give license to sin.

(3) He uses men with a great reputation for holiness.
(4) He uses men with a near relationship to us, such as friends and family.

Application:

1. If Satan is such a cunning foe, do not imagine that you can outwit him. His intelligence is surely far beyond ours.
2. We should study and consider Satan's schemes, and so be prepared for his attacks. How can we do this?
a) Seek God's mind often, for he can warn you of coming temptations.
b) Be acquainted with your own heart, and its weaknesses.
c) Be a student of the Word, which will give you much information.

II. Goal 2--To trouble and vex us for our sin.

His schemes:
(1) He "lays his brats at the saint's door," in other words, makes us think that the sinful thoughts and urges that he stirs up, are properly our own.
(2) He aggravates our sins by making them seem to hit a much deeper place than they do. It is important to distinguish between the rebukes of God for sins that need to be dealt with, and Satan's false rebukes that do not need to be addressed.
(3) He will mock and belittle our obedience and duties. It is true that even our best obedience is marked with sin. What shall we do when Satan attacks our obedience in this way?
a) Let it encourage you to be more careful in your obedience.
b) Let it lead you to humility, knowing your imperfection.
c) Know the weakness of this attack. Simply because a duty is imperfect, does not mean it is not acceptable in God's eyes. Jesus cleanses and sanctifies our imperfect obedience.
(4) He will try to convince you that you are not sorry enough for sin. Let's examine this one in some detail:

Question: How will I answer Satan if he accuses me with this.
Answer: Spot the weakness in his argument.

(1) He will say, "There must be a proportion between sin and sorrow." But this is impossible, because sin is infinitely offensive, and we can never be infinitely sorry. Rather, gospel sorrow is in proportion if it leads to gospel repentance. This is the proportion God demands. See I Cor. 7
(2) He will say, "Your sorrow is not sufficient because it is less than some who never even repented." But this is a false argument, because repentance is a grace of God, and men may see the sorrow of their sins without being given the grace of repentance. Indeed, all men will be made sorry for their sins one day. "Worldly sorrow brings despair."

Application:
1. If Satan uses his wisdom to trouble saints for their sins, those men who do the same thing are his instruments. We should be careful that we do not assist Satan in this. These instruments are:
A) Men who bring up old sins already forgiven.
B) Men who look for weaknesses in order to point them out with joy.
C) Men who blame their own sins on the saints.

2. If Satan is so wise and crafty to trouble our peace with God, let us watch our ways carefully, so as not to give him any ammunition to use against us.

Some thoughts on how to defend ourselves against Satan's attacks:

Question: How shall I stand in a defensive posture against Satan's attempts to trouble me with my sins?

(1) If you don't want him to trouble you, guard yourself against him as a tempter.
(2) Study and know well the doctrine of justification before God.
(3) Watch out for the places where Satan will try to trap you:
i) Difficult and complicated theological questions.
ii) Obscure and isolated passages of Scripture.
iii) Mysterious and troubling providence (as in, afflictions seemingly without cause.
(4) Remember to "keep your receipts" for the pardon for sin that you have received, so that when Satan brings it up, you can show him those receipts.

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Doctrine: Satan, despite all his schemes, will never triumph over those who are armed with the grace of God.

1) There is a curse that is upon Satan and all his ways. He will never have victory over the elect.
2) God's wisdom allows us from time to time to fall into temptation, but this is only his arrangements as we are traveling to heaven.

Question: But how does God outwit Satan in his schemes against us?

Answer: By accomplishing his own purposes in the temptations that Satan intended to harm us. He "works all things together for God for us." Let's show how he does this:

(A) Satan aims to defile the image of God in us. But God uses these temptations to sin, to purge us from sin.
1. By using one sin to guard against another. Perhaps a fall in one area produces humility in all areas, etc.
2. He purges out the very sins tempted to, even in the tempting. Peter's great fall cured for all time of self-confidence.
3. God uses these temptations to make us more zealous against our sins.

(B) Satan hopes to encourage one saint to sin by the example of another saint. But God uses this to encourage greater obedience instead.
1. By causing them to look to their own standing upon seeing another fall.
2. By comforting them: If even that saint suffers from sin, yet is accepted, I have greater comfort despite my own weakness.
3. By allowing one saint to fall, he positions him to help other saints in danger from the same temptation.

(C) Satan hopes to create a distance between God and the saint because of his sin. But instead, our failings and sin draw us nearer to God.
1. God uses our failing as opportunities to communicate his great love to us.
2. Instead of lessening our faith, we learn to rely more on God through our temptations. Instead of lessening our love for God, we learn to love God deeper because of his grace to us.

Application:

1. This shows why God allows his saints to fall into temptation.
2. This should greatly encourage us. Satan never ruined even one of the elect. We cannot triumph over them. Therefore, be encouraged.

CCA--Part II, Direction First, First General Part

2008-11-03T17:22:00.000-08:00

Part Second: Directions for managing this War successfully, with some Motives sprinkled among them.

Direction 1: The Christian must be armed, and the reason why

First General Part: The Christian must be armed.

------------

Text: Put on the full armor of God.

I. The thing itself--armor
II. The kind of armor--the armor of God
III. The quantity or entireness of the armor-- the whole armor of God
IV. The use of this armor-- Put on

I. What is this armor?

A) By armor is meant Christ himself. "Put on the Lord Jesus Christ"
B) Also, the graces of Christ are our armor. "Put on the new man."

Observation--A soul outside of Christ has no armor to protect himself against Satan. He is naked. This state can be described in several ways.
(1) It is a state of alienation from God.
(2) It is a state of ignorance, where man knows not where to seek for help.
(3) It is a state of impotence, powerlessness.
(4) It is a state of friendship with Satan.

Application

1. This should dispel any wonder at Satan's great power and influence in the world. Natural man has no armor against Satan, nothing to protect himself.
2. This also should inform us of Satan's great enmity to the gospel.

II. It is the armor of God both by institution (he declares what the armor is) and by constitution (it is made by him).

A) The Christian's armor must be only that which God has appointed for that end.

Reproof 1--Against those who use armor not appointed by God.
1. The Papist. They fight with armor that God has not approved, e.g. masses, matins, vigils, pilgrimages, lent-fasts, vows of chastity and poverty, indulgences, penance, etc.
2. The Carnal Protestant, who fights with weapons of the world, such as self-discipline, fear of exposure, etc.
Reproof 2--Those who use the armor of God, but not as God has appointed.
1. Not as a defense against sin, but a cover for sin. This man comes to church not to hear the word and apply it, but to show men how holy he is.
2. Those who place confidence in the armor itself, rather than God in the armor. This is the man who thinks his many prayers will defend him.
3. Those who use the armor of God but do not "eye God through them." The Word is mighty when it is read as the Word of God. Three examples of this:
i. When we do a duty, but to not look to God for the blessing upon the duty.
ii. When we have low thoughts of the means, as if the duty were beneath us.
iii. When we abandon a duty because we do not receive from it what we expect.

B) The Christian's armor must be the armor of God in regard to its constitution.

Gurnall: My meaning is, it is not only that God must appoint the weapons and arms the Christian useth for his defence: But he must also be the efficient of them, he must work all their work in them and for them. Prayer is an appointment of God, yet this is not a sure armor, unless it be a prayer of God, flowing from his Spirit.

III. The entireness of the saint's armor--The Whole armor of God. The armor is complete in three ways:

A) The Christian must be armed over his entire body, from head to toe, against every attack, both fleshy and spiritual.
B) The Christian's armor must be all connected and hang together. To this end, he quotes II Pet. i.5-7:

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7and to godliness, brotherly kindness; and to brotherly kindness, love.

C) The Christian's armor must be complete in the sense that every piece is brought to perfection and completedness. Why is this needed?
1. Graces are subject to decay and need to be renewed.
2. Because Satan grows increasingly subtle against us.
3. Because this is God's will for us, that our graces be brought to completion.

Application-- Gurnall: "O how few are there who endeavour thus to improve in their spiritual state, and labour to perfect what is yet lacking in their knowledge, patience, and the rest." I quite agree.

IV. Put on the armor of God, the use we are to make of it.

Doctrine: It is not enough to have grace, but we must exercise and use this grace. Why is this so?
A) Christ commands us to keep our armor on, to be in constant exercise of the grace we have. As long as we are on this earth, the armor is to be upon us.
B) Satan is always waiting for us, wanting to catch us unawares.
C) It is much harder to recover a grace then to use it when you have it.
D) It is for the good of our fellow-soldiers also that we exercise our graces.

But, but, the objection rings up: This is surely hard work, for us to be kept in such constant diligence, with our armor always on. Does God really mean religion to be such a toilsome business as this would make it?

Answer 1: Those who object thus show themselves to be strangers to the true Christian's joy and walk. For those in the Spirit, the exercises of the Spirit are pleasant and sweet. Surely, the duties of the Christian may seem hard to some, but the reveal to those who use them by faith their easiness and sweetness. His burden is light!

Answer 2: The constant exercise of grace is indeed hard, but only to the fleshy, worldly part of us. We will be abundantly rewarded for the labor in opposition to our flesh.
A) The exercise of your grace will increase your grace.
B) The exercise of your grace shows to your soul that God has given you grace.
C) The exercise of your grace causes God to communicate himself to you.

Application

(1) This should be a strong warning to those who not only are not exercising their graces, but are instead strengthening their lusts.
(2) Be exhorted to walk in the exercise of your grace.

The Christian in Complete Armor, Part 1 (CCA--Part 1)

2008-10-27T20:05:00.000-07:00

(or, The Christian in Complete Armour, if you are British)

by William Gurnall

From the dust jacket: "John Newton said that if he might read only one book beside the Bible, he would choose this one."

This is a massive (40,000 word) exposition with application, of Ephesians vi.10-20.

Part 1--A Sweet and Powerful Encouragement to the War

Eph. vi.10--Finally, brothers, be strong in the Lord and in his mighty power.

In which we have:

I. A familiar address--brothers
II. An exhortation--be strong
III. A cautionary direction attached to the exhortation--in the Lord
IV. An encouraging amplification of the exhortation--and in his mighty power

I. No commentary

II. Be strong, or unite all the powers of your souls.

Doctrine: The Christian, of all men, needs courage and resolution. In fact, there is nothing the Christian does which is not an act of valor. To prove that a Christian needs courage, consider...

A: The Christian is to proclaim permanent war against all his sins.
B: The Christian is to walk a lonely path, not after the ways of the world.
C: The Christian is to fix himself towards heaven, even as other supposed Christians around him fall and shrink back.
D: The Christian must trust and follow a God whose presence is not always felt.
E: The Christian must persevere in all these things even until the end of his life.

Application:

1. This should show us that there are so many people who merely call themselves Christians, yet so few who actually walk the lonely paths. It should not surprise us when men fall (although it should still grieve us).
2. Let me encourage all Christian men to labor for this courage and this holy resolution.

Here is a good section from Gurnall:

Your dear Savior, who stands by with a reserve for your relief at a pinch, his very heart leaps within him for joy to see the proof of your love to him and zeal for him in all your combats; and will not forget all the faithful service you have done in his wars on earth.

This raise the question, how can we obtain this Christian courage?

First, a clear and full knowledge of the truth of God. "Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head like a rock in the midst of the waves."

Second, a firm decision to act, or "an aim at the right end in our profession."

In other words, the Christian needs both a knowledge of the truth of God, and a firm commitment to act on this knowledge. That is courage. (aside: Ryan, doesn't this sound a lot like our fear matrix? Do you read this blog?)

III. Be strong in the Lord, that is, the courage we seek is found not in ourselves, but in the Lord alone.

Doctrine: The Christian's strength lies in the Lord, not in himself.

Whatever strength we have comes from the Lord. Whatever duty we perform right, we must praise the Lord. Whatever success we have against sin, etc. in all these things, we must praise the Lord, and attribute in truth all success onto him.

What are the reasons for this?

1. Both ourselves and the grace we receive are created things. As it is created by God, it is given by him. Even in the received grace, it is God who is acting through his creature.

2. That the grace that is in us is weak. If our strength were not laid up in him, then we would be overcome by enemies far stronger than us.

3. That we should receive all our strength from God is seen in the grand design that God has in our salvation. This is in two-parts:
A) God would bring his saints to heaven in a way that is the most expressive of his love and mercy to them.
B) God would express this love and mercy to them in the way that causes the glory of it to rebound back to him in the greatest way.

Application:

1. If our strength is not in ourselves, than in ourselves we are poor, impotent creatures, devoid of all strength, and unable to do anything by ourselves towards the goal of our own salvation.
2. Not only should we know this, but it should also keep us in a humble frame of mind.

IV. in his mighty power, that is, God's infinite almighty power. To be strong in it requires 1) a settled persuasion that God is almighty in power, and 2) a further act of faith that that power is engaged on our behalf.

Doctrine: It is our duty in all trials and temptations to strengthen our faith in the almighty power of God. Several reasons for this duty:

A) Because it is not easy when in the midst of temptations to make use of this truth. In other words, in the midst of temptation, we often fail in our faith because the world seems strong while God seems to fade into the background. Hence, when Lazarus died, his two sisters, thought they knew Jesus, doubted him in his ability.

B) Because this is truth is the most important truth in the hour of temptation. When all other things have fled, all other sources of strength, yet God will remain stronger than all other things.

C) Because God is very zealous for his glory in this aspect. He attaches it to his very name "the Lord Almighty."

Doctrine: It is our duty not only to believe in his great and mighty power, but also to believe that this almighty power is exercised on our behalf in all our trials and temptations. To this, we will first prove that this power is in fact on our behalf, and then secondly show why it is important to strongly act in faith on this.

1. The power of God is engaged on our behalf as a result of a five-fold tie or engagement that lies between his power and our defense. In other words, God's power is connected to us in five ways.
A. Through his near relation to us. He calls us his sons and daughters.
B. The dear love he has for us. We loves us first as he has chosen us, then as he has redeemed us, then as we are remade in his likeness. (Gurnall examines these in more detail then I have space for, and it is very beautiful).
C. The covenant engages his power towards us, for his glory and honor is invested in the completion of it.
D. As he express dependence on it, his power goes out to it through his promises.
E. The present priesthood of Christ inclines him to plead our case before God. He ever lives to intercede there for us.

2. There are two reasons why we should exercise our faith towards this almighty power.
A. Because the object of all our faith is the promises of God expressed in the Scripture, we may boldly act on them if we are assured of the almighty power of God in fulfilling his promises. Promises are only as strong as the one who stands behind them. Therefore if our faith is exercised in the promises of God not in themselves, but as they are spoken by the almighty God, we have comfort and security in them.
B. Our obedience can only be as strong or as weak as the object in which they have faith. We act in faith in all our doings, and if we are acting in faith in God's almighty power, than both our obedience and our comfort will be strong and sweet.

Application:

1. If God's almighty power is exercised on our behalf, then those that oppose it our in terrible danger.
2. We see the dismal and deplorable condition of those who do not know Christ.
3. With the same faith that you, O Christian, believe in God, believe also in his almighty power as yours, improving your faith in it to the highest degree possible. When will it be useful?
A) In agonies of conscience, when your sin seems to much and too powerful, fly then to the almighty power of God.
B) When you are afflicted and threatened by temptation, or when you feel that you may one day fall into temptation, etc. Listen to Gurnall here:

What good to have a shadow, though of a mighty rock, when we sit in the open sun? to have almighty power engaged for us and we to throw ourselves out of the protection thereof by old sallies into the mouth of temptation?

When plead his power in temptation, to so from the shelter of him, not boldly venturing into temptation.

C) When you are oppressed by the weight of our duties and services, especially in your holy duties.

PRASD, Part 1--Device 8

2008-10-27T11:26:00.000-07:00

Device 8--Satan will show your soul all the outward mercies that wicked men enjoy, the outward miseries that they avoid, while they walk in the pathways of sin.

This is a very common strategy to take us off of our devotion to God and pursuit of holiness. Who wants to walk a path that is in vain?

Remedy 1

Remember that we do not know from outward mercies, how God regards the heart of a man.

For example, the mercies shown to Saul, Omri, and sundry other wicked men, did not reveal the opposition God eventually expressed towards them.

Remedy 2

Remember that there is nothing so foolish and likely to provoke God to anger, than to use the mercy of God as an excuse to sin.

Remedy 3

Remember that there is no greater misery in this life than to be content in sin.

God disciplines those he loves. To allow a man to sin in peace is a great sign that he has finally abandonned him.

Remedy 4

Remind yourself that beneath all the worldy pleasures and freedoms enjoyed by wicked men, lies a want and a desire that those pleasures can never fulfill.

Their greatest needs are unmet, for no worldly thing can meet them.

Remedy 5

Remind yourself that the joy of outward things, such as riches, position, etc. is not always as they appear. Such things come with their own worries, their own anxieties, which are often hidden.

Remedy 6

Remind yourself why God allows these wicked men to sin in peace, and even to allow them to prosper in it.

Rom. ix--For the Scripture says to Pharoah, 'I raised you up for this very purpose, that I might fulfill my purposes in you, and my name might be proclaimed over all the earth.'

Not for Pharaoh was he raised up, but that the world may see the judgments of God.

Remedy 7

Remember that God disciplines those that he loves. You would be an illegitimate child if you did not experience the discipline of the Lord.

Remedy 8

More than their outward joy, dwell instead on the strict account that the vain men of the world will have to give for all the good the enjoy now.

This should make us despise the things of the world, and also have eyes of pity and compassion for the men who here sin in peace.

PRASD, Part 1--Device 7

2008-10-20T17:40:00.000-07:00

Device 7--Satan will fill you the vain confidence to enter boldly into temptation, or as Brooks puts it, "making the sin bold to venture upon the occasions of sin."

You may walk past the harlot's door, though you do not enter the harlot's bed. You may eat and chill with the drunkard, but you won't be drunk with the drunkard. Etc.

Remedy 1

Meditate on the scriptures that command us to avoid all temptation and even the appearance of evil.

Some examples, I Thess. v.22, Jude 23, Prov. v.8, Prov. iv.14-15.

Remedy 2

In ordinary cases, the soul does not triumph over sin unless it first turns from temptation.

As long as there is fuel in our hearts for a temptation, we cannot be secure.

Remedy 3

Remember those precious saints that were great in the faith, how they turned from temptation and the appearance of sin, as from hell itself.

Joseph is famous for fleeing from Potiphar's wife, but he before that, he avoided her and shunned her presence. Job made a covenant with his eyes. David also, in his psalms, often talked of avoiding the company of wicked men.

Remedy 4

Remember that it is a sign of God's grace in our hearts to avoid temptation.

PRASD, Part 1--Device 6

2008-10-19T16:35:00.000-07:00

Device 6--Satan will persuade you that repentance is an easy thing to do; why bother yourself over this particular sin when you can quickly repent of it soon after.

"Suppose you do sin, says Satan, it is no such difficult thing to return, and confess."

Remedy 1

Remember always that repentance is a mighty work, beyond our power to work.

Only the power of God can break the heart of a sinner and turn it form its course. Repentance is a gift that comes down from above.

Remedy 2

Solemnly consider the nature of true repentance

Note: Here Brooks discourses for a while on the nature of true repentance. He wrote a long treatise on the nature of true repentance. I will summarize it as quickly as I can.

The act of repentance: "It is a turning from darkness to light."

The subject of repentance: "It is the whole man, both his heart and life."

The terms of this change: "From which and to which...The heart must be changed from the state and power of sin, the life from acts of sin, but both unto God."

Some things that repentance includes: A sight of sin, sorrow for sin, hatred of sin, hatred of ourselves for sinning, and great shame for sin.

Aside...how often to we hear preachers teaching their congregations that they should hate themselves for their many sins? But then, how often do we even hear sermons on repentance at all these dark days...

Remedy 3

Remember that repentance is a continuous act, not an isolated act.

The very word repent implies a continuation, it is a course of life. True repentance is a continued stream.

Remedy 4

Remember that to repent of sin is as a great a work of grace as to not sin in the first place.

Just as much zeal is required to repent, as is required to abstain from sin.

Remedy 5

Remember that the one who whispers in your ear, telling you that it is easy to repent, is the one who will fill your minds with thoughts of your unworthiness, making your repentance difficult.

PRASD, Part 1--Device 5

2008-10-12T17:05:00.000-07:00

Device 5--Satan will present God to you as a God made up entirely of mercy.

He will say, "Why do you worry so much about sin? Don't you know that God is a God who delights in showing mercy, who is always ready to show mercy?"

Remedy 1

Remember that God is as just as he is merciful.

He has given many convincing proofs of his justice, whether it be against Adam, Sodom, the sons of Aaron, and many others. He is the God who is "storing up wrath against you for the day of God's wrath."

Remedy 2

Remember sins against mercy will bring the greatest judgments upon men.

Consider the destruction of Jerusalem, as recorded in Lamentations. It followed years upon years of God's mercy at sin. But when his patience was over, the punishment was terrible.

Remedy 3

Though God's general mercy (common grace) is over all his works, there is a special mercy that is confined to those who are "divinely qualified."

When Satan tries to tempt you by presenting God's mercy to you, remind yourself that God's special mercy is reserved for those who are obedient to him.

Remedy 4

Remember that the saints of old viewed God's mercy as a most convincing argument not to sin

God's mercy is presented to you so that you will have the confidence to repent of sin and seek the mercy of God. To use it as a license to sin is a great misuse of it, that God cannot look upon kindly, and that the saints of old deplored.

The Reason of Faith, Part 2

2008-10-11T19:45:00.000-07:00

In the third chapter, Owen describes several "external arguments" whose purpose is to establish a "moral certainty," or a firm persuasion. This is the kind of worldly faith by which we would believe that a scientific proof is valid. It can be build up into a very strong faith and persuasion, as are many scientific ideas. But because the arguments, or testimonies, on which it is based are "human and fallible," the faith that stems from those arguments is also "human and fallible."

The arguments he presents I will not reproduce, mainly because many of them are out-dated, and most of them are present only briefly. The external arguments for the authenticity of the Bible are not Owen's primary concern here.

Chapter IV--Moral certainty, the result of external arguments, insufficient.

Part I--Why Moral Persuasion is Insufficent--

1. The proper object of divine faith is divine revelation.

"The sole formal reason of all our obedience [springing from our faith] is taken from his own nature and our relation to him; nor doth he propose any other reason why we should believe him, or the revelation which he makes of his mind and will."

So our faith is divine and infallible, because the object of our faith, that is God's truth and authority, is also divine and infallible.

2. Now, the "moral persuasion" produced by external arguments is a product of human reason.

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Defining these terms:

moral persuasion--The firm opinion of the veracity of the word based on strong and logical arguments.

external arguments--Arguments outside of the testimony of God that the word of God is what it says. Many used today are the fulfillment of prophecy, the findings of archaeology, and the inner harmony of the Bible.

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Because it is a mere product of reason, and does not require the Holy Spirit. Since faith is considered a "gift of God" in the Bible, the persuasion which these arguments produce cannot be the faith the Bible speaks of.

Note: Owen says these arguments have their place in "preparing and disposing the mind unto the receiving of the truth."

3. Our assent cannot be greater in nature than the arguments upon which it is built. In other words, a divine and supernatural faith cannot be built out of human and natural arguments.

Owen's thoughts:

For instance, a man professes that he believes Jesus Christ to be the Son of God. Ask him why, and he replies "Because God, who cannot lie, has declared him to be so." Go further, and ask him where or how God has so declared. He will answer, "In the Scripture, which is his word." Now ask him why he believes the Scriptures to be the word of God (a question which must be answered, excluding in its own nature all further inquiries, or else we can have no stability or certainty in our faith).

If he answers: "I have many logical and clear arguments that make it very probable that this is the word of God, and I have a very strong persuasion because I have found no counter-arguments that can in any way make a dent in the force of the logic of my arguments."

We need only reply to him that those arguments in their nature are human and fallible, and they though they may seem very likely to him, they are in their nature open to falsification. Therefore, his faith in Jesus Christ is human and fallible, and may in the end deceive him.

4. We cannot believe the things revealed in the Scriptures, and the Scriptures themselves with a different kind of faith. We don't believe with a divine and supernatural faith that Jesus is God, but believe that the Scripture that reveals him to be so is the word of God with a human faith.

PRASD, Part 1--Device 4

2008-10-10T13:10:00.000-07:00

Device 4--Satan will present to your mind and heart the sins of the great saints, but hiding from you their sorrow and repentance.

He will show you David's adultery, but hide his loss. He will show you Peter's blasphemy, but hide his secret anguish.

Remedy 1

Remember how the Scriptures record not just the fallings of the saints, but also their rising out of sin into repentance.

David's repentance is whole-hearted, as is Job's, Peter's, etc.

Remedy 2

Remember that these saints fell on singular occasions, not as a habit or trade.

Satan will present these things to you so that you can walk in sin with a free conscience, but remember that the incidents recorded in the Scriptures were not habitual.

Remedy 3

Remember that though God did not disinherit these men for their sins (nor will he ever disinherit his people), yet he did often greatly punish his people for their sins.

David lost his first-born by Bathsheeba. Moses was barred from the Promised Land. Etc. As Brooks says, "O my soul! if thou sinnest with David, thou must suffer with David."

Remedy 4

Remember that there are two purposes for the recording of these sins. The first is to encourage men when they feel they weight of their sin to come to Christ. The second is to warn those that think they are standing firm, that they take heed, lest they fall.

To use these Scriptures for any other reason is to misuse Scripture. Do you think the Holy Spirit recorded these men's sins so that future generations would be encouraged to sin by reading of them?

The Reason of Faith, Part 1

2008-10-10T12:07:00.000-07:00

Author: John Owen
Title: The Reason of Faith; or, the grounds whereon the Scripture is believed to be the word of God with faith divine and supernatural.

Part I--What it is to infallibly believe the Scriptures to be the Word of God, and what is our reason for so doing.

1. We can divide our believing, or our faith, in to two parts; namely, what it is that we believe, and why it is that we believe it.

a) What we believe, or the material object of our faith, is the things revealed in the Scripture, declared unto us in propositions of truth.

Aside: Owen adds here, "for things must be proposed to us as truth, or we cannot believe them." One of the constant points of attack for the emerging church is the supposed Enlightenment propensity towards infallible propositions of truth. Propositional statements are very out of favor right now. But doesn't his small comment elegantly demolish all the opposition made to propositions of truth? When you read the accounts of the NT preaching of the gospel, whether by Jesus, Peter, or Paul, note that all speak propositions of truth. The propose truth to their hearers. This is not an Enlightenment development, but a characteristic of communication!

b) The reason why we do believe them is because they are proposed in the Scriptures.

In other words, we believe the truths of the Scripture because they are in the Scriptures. This may seem circular, but Owen likes to be thorough. "Christ's death, and burial, and resurrection, are the things proposed unto us to be believed, and so are the object of our faith; but the reason why we believe them is because they are declared in the Scriptures."

The reason for this thoroughness is that the answer to the two questions:

a) What do you believe? What is so.
b) Why do you believe this? Because it is so?

No, the proper answer to b) is Because it is revealed in the Scriptures.

2. We are searching for a faith that is divine and infallible because of the objective cause of the faith. In other words, not a faith based on human arguments or teachers. Many in the church have risen no further in their faith than this type...that is, a faith in the Scriptures based on other people's experiences.

3. Now, when I say an infallible faith, I don't mean "an inherent quality in the subject," as if I could infallibly believe. Rather, "that property of the assent of our minds unto divine truths that is differentiated from other types of assent." The nature of assent stems from the nature of the evidence from which the assent proceeds.

Now, a man cannot infallibly believe in that which is false, but a man can imperfectly believe that which is infallibly true, if he believes it to be true from a fallible grounds.

Hmmm...get it? Yeah, that is a bit of a tough one. What I am trying to say is that a man can believe in the truth for the wrong reason. For example, a man may believe the Scriptures because of tradition, or outward arguments. Since both of those things are fallible, his faith also is fallible. But if a man believes because of infallible evidence to the infallible truth, than his faith is infallible.

4. Therefore (and this is a very important statement, central to Owen's argument, and in fact, the reason more or less for this entire work)...

The authority and veracity of God in revealing the material object of our faith, or what it is our duty to believe (meaning, the things we believe in the Scripture), are the formal object and reason of our faith, from whence it ariseth and whereinto it is ultimately resolved.

In other words, the reason we believe that Jesus is the Son of God is because God has said it is so. If we believe on that ground, our faith is divine and infallible.

Here's how Owen lays it out: Our faith in the Scriptures is infallible with respect to the formal reason of it (divine revelation), and supernatural with respect unto the production of it in our minds by the Holy Spirit. (Owen calls this "the subjective efficiency of the Holy Ghost inspiring it in our minds.")

5. Just to confuse you more, if you weren't confused already, Owen goes on to say that the authority and truth of God, considered absolutely, are not the formal object of our faith, but rather, the authority and truth of God in that they are evidenced to us, or revealed to us.

6. Here Owen to some degree summarizes, using a series of questions. I will paraphrase to the best of my ability.

Statement: We do believe Jesus Christ to be the Son of God.

A) Why do we do so?
---It is because of the authority of God commanding us to, and the truth of God testifying thereunto.

B) But how are our minds and consciences affected with the authority and truth of God, so that we believe them, which makes our faith divine and supernatural?
---It is only the divine, supernatural, and infallible revelation that he has made of this truth.

C) But what is this revelation, and where can we find it?
---Only in the Scriptures, which contains the entire revelation that God has made of himself, in everything that he would have us believe or do.

7. Then here is his final question. How, or on what grounds, do we believe the Scripture to be a divine revelation, or the very words of God which is truth divine and infallible?

Answer: It is solely on the evidence that the Spirit of God, in and by the Scripture itself, gives to us that it was given by the immediate inspiration from God.

PRASD, Part 1--Device 3

2008-10-10T09:52:00.000-07:00

Device 3--Satan will "extenuate and lessen" sin. He'll say: "Why are you so concerned and worried about such a little sin?"

Remedy 1

Remember that it is seemingly small sins that have brought some of the greatest demonstrations of the wrath of God.

For example, the eating of an apple, gathering firewood on the Sabbath, reaching out to touch the ark, etc. We should not be the judge of our own futures. God is on the throne, and it is he who determines the importance of every sin.

Remedy 2

Remember that giving way to a lesser sin opens up a path to a greater sin.

Is this not so often the case, not only in the Scriptures, but in your own experience? Think of David, first staying home from the war, then staring at Bathsheeba, then inquiring about her, then sending for her, then sleeping with her, and finally having her husband killed. Each small sin paved the way for a larger sin. Search your heart and remember your past, and you will find it to be true.

Brooks: "Sin is of an encroaching nature; it creeps on the soul by degrees, step by step, till it hath the soul to the very height of sin."

Remedy 3

Remind yourself that if this sin is really so small, how sad it is to oppose God for a trifle.

It is first of all great folly to risk hell for a tiny matter, then also it is an insulting thing to God, to break fellowship with him over such a small matter.

Remedy 4

Remember that small sins are sometimes the most deceptive and dangerous of them all.

We take little notice of them, we ignore them, we consider them unimportant, we let them slide. But "a little bit of yeast works through the whole batch of dough."

Remedy 5

Think of the saints that have chosen persecution and suffering rather than oppose God in small things.

For example, the three friends of Daniel who would not, even for appearance's sake, bow before the idol. Rather than this small action, they chose to be throne into the furnace.

Remedy 6

Remember that there is enough guilt and shame in even small sins, to convict and torment us if God should choose to allow it.

PRASD, Part 1--Device 2

2008-10-08T16:19:00.000-07:00

Device 2: Satan will "paint sin with virtue's colors." Satan knows that if he presented sin as at was, we would flee from it. So he presents it with a false cover of virtue.

Brooks: "Pride, he presents to the soul under the name and notion of neatness and cleanliness, and covetousness to be but good economy; and drunkenness to be good fellowship, and riotousness under the name and notion of liberality."

Satan often presents himself as an angel of light.

Remedy 1

Remember that sin is not a bit less filthy and abominable, simply because it is painted with virtue's colors.

Remedy 2

The more sin appears as virtue, the more dangerous it is to our souls.

The more subtle the sin, the more ensnaring it is.

Remedy 3

Strive to look upon sin as you will when you stand before the judgment seat of Christ.

This means to see it clearly, honestly, without any coverings. Test yourself and test your heart, so that no false virtue will ensnare you. Remember that you will give an account of everything to God. How will you explain a sin by clothing it in the garments of virtue?

PRASD, Part 1--Device 1

2008-10-08T16:09:00.000-07:00

Device 1: Satan will "present the golden cup, and hide the poison," that is, he will present to us the great pleasures and benefits of sin, while hiding from us the wrath and misery that will certainly follow.

Think of Christ, being shown all the kingdoms of the world by Satan.

Remedy 1

Keep at a distance from sin, and do not play with the "golden bait" that Satan offers.

It is our wisest course to stay far from sin. "Hate what is evil, cling to what is good." Rom. xii.9

Remedy 2

Always remember, sin is a bitter pleasure.

Think of how bitter the apple tasted to Adam, or the stew to Esau.

Remedy 3

Remember, sin will bring only loss, great and sad loss, despite the small temporary advantages received.

Remedy 4

Remember, even when attractive, or especially when attractive, that sin is always deceitful.

Think of Delilah, speaking sweetly to Samson, comforting him and smiling to him, all the while planning his downfall and defeat. That is sin. It looks fair, speaks well to us, commends itself to us, all the while planning our destruction.

Precious Remedies Against Satan's Devices

2008-10-08T16:01:00.000-07:00

Henceforth labeled PRASD. Written by Thomas Brooks in 1652.

Text: II Corinthians ii.11--So that Satan might not outwit us, for we are not unaware of his schemes.

Would Satan get the best of us? Would he take advantage of us? Should he gain from us, seeking and taking that which does not belong to him? Our thesis for the work is as follows:

That Satan hath his several devices to deceive, entangle, and undo the souls of men.

If Satan has these devices, then we should be aware of them, and also possess counter-strategies of our own. This book, therefore, is a presentation of many of the devices Satan uses to gain an advantage over us, along with several remedies for each device.

The first class of devices is those that draw our souls to sin.