Being sensible that I am unable to do any thing without God’s help, I do humbly entreat him, by his grace, to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake. Jonathan Edwards.
Remember to read over these Resolutions once a week.
1. Resolved, That I will do whatsoever I think to be most to the glory of God, and my own good, profit, and pleasure, in the whole of my duration; without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved, to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved, so to do, whatever difficulties I meet with, how many soever, and how great soever.
2. Resolved, To be continually endeavouring to find out some new contrivance and invention to promote the forementioned things.
3. Resolved, If ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.
4. Resolved, Never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God, nor be, nor suffer it, if I can possibly avoid it.
5. Resolved, Never to lose one moment of time, but to improve it in the most profitable way I possibly can.
6. Resolved, To live with all my might, while I do live.
7. Resolved, Never to do any thing, which I should be afraid to do if it were the last hour of my life.
8. Resolved, To act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings, as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God. Vid. July 30.
9. Resolved, To think much, on all occasions, of my dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.
11. Resolved, When I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances do not hinder. xxi
12. Resolved, If I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.
13. Resolved, To be endeavouring to find out fit objects of liberality and charity.
14. Resolved, Never to do any thing out of revenge.
15. Resolved, Never to suffer the least motions of anger towards irrational beings.
16. Resolved, Never to speak evil of any one, so that it shall tend to his dishonour, more or less, upon no account except for some real good.
17. Resolved, That I will live so, as I shall wish I had done when I come to die.
18. Resolved, To live so, at all times, as I think is best in my most devout frames, and when I have the clearest notions of the things of the gospel, and another world.
19. Resolved, Never to do any thing, which I should be afraid to do, if I expected it would not be above an hour before I should hear the last trump.
20. Resolved, To maintain the strictest temperance in eating and drinking.
21. Resolved, Never to do any thing, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.
22. Resolved, To endeavour to obtain for myself as much happiness in the other world as I possibly can, with all the power, might, vigour, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.
23. Resolved, Frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs, and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the fourth Resolution.
24. Resolved, Whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then, both carefully endeavour to do so no more, and to fight and pray with all my might against the original of it.
25. Resolved, To examine carefully and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and so direct all my forces against it.
26. Resolved, To cast away such things as I find do abate my assurance.
27. Resolved, Never wilfully to omit any thing, except the omission be for the glory of God; and frequently to examine my omissions.
28. Resolved, To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same.
29. Resolved, Never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession which I cannot hope God will accept.
30. Resolved, To strive every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
31. Resolved, Never to say any thing at all against any body, but when it is perfectly agreeable to the highest degree of christian honour, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said any thing against any one, to bring it to, and try it strictly by, the test of this Resolution.
32. Resolved, To be strictly and firmly faithful to my trust, that that, in Prov. xx. 6. ‘A faithful man, who can find?’ may not be partly fulfilled in me.
33. Resolved, To do always what I can towards making, maintaining, and preserving peace, when it can be done without an overbalancing detriment in other respects. Dec. 26, 1722.
34. Resolved, In narrations, never to speak any thing but the pure and simple verity.
35. Resolved, Whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.
36. Resolved, Never to speak evil of any, except I have some particular good call to it. Dec. 19, 1722.
37. Resolved, To inquire every night, as I am going to bed, wherein I have been negligent,—what sin I have committed,—and wherein I have denied myself;—also, at the end of every week, month, and year. Dec. 22 and 26, 1722.
38. Resolved, Never to utter any thing that is sportive, or matter of laughter, on a Lord’s day. Sabbath evening, Dec. 23, 1722.
39. Resolved, Never to do any thing, of which I so much question the lawfulness, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or not; unless I as much question the lawfulness of the omission.
40. Resolved, To inquire every night before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.
41. Resolved, to ask myself, at the end of every day, week, month, and year, wherein I could possibly, in any respect, have done better. Jan. 11, 1723.
42. Resolved, Frequently to renew the dedication of myself to God, which was made at my baptism, which I solemnly renewed when I was received into the communion of the church, and which I have solemnly re-made this 12th day of January, 1723.
43. Resolved, Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s; agreeably to what is to be found in Saturday, Jan. 12th. Jan. 12, 1723.
44. Resolved, That no other end but religion shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan. 12, 1723.
45. Resolved, Never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12 and 13, 1723.
46. Resolved, Never to allow the least measure of any fretting or uneasiness at my father or mother. Resolved, to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye; and to be especially careful of it with respect to any of our family.
47. Resolved, To endeavour, to my utmost, to deny whatever is not most agreeable to a good and universally sweet and benevolent, quiet, peaceable, contented and easy, compassionate and generous, humble and meek, submissive and obliging, diligent and industrious, charitable and even, patient, moderate, forgiving, and sincere, temper; and to do, at all times, what such a temper would xxii lead me to; and to examine strictly, at the end of every week, whether I have so done. Sabbath morning, May 5, 1723.
48. Resolved, Constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.
49. Resolved, That this never shall be, if I can help it.
50. Resolved, That I will act so, as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.
51. Resolved, That I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.
52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, That I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.
53. Resolved, To improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.
54. Resolved, Whenever I hear anything spoken in commendation of any person, if I think it would be praiseworthy in me, that I will endeavour to imitate it. July 8, 1723.
55. Resolved, To endeavour, to my utmost, so to act, as I can think I should do, if I had already seen the happiness of heaven and hell torments. July 8, 1723.
56. Resolved, Never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.
57. Resolved, When I fear misfortunes and adversity, to examine whether I have done my duty, and resolve to do it and let the event be just as Providence orders it. I will, as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13, 1723.
58. Resolved, Not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness, and benignity. May 27, and July 13, 1723.
59. Resolved, When I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 11, and July 13.
60. Resolved, Whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4 and 13, 1723.
61. Resolved, That I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it—that what my listlessness inclines me to do, is best to be done, &c. May 21, and July 13, 1723.
62. Resolved, Never to do any thing but my duty, and then, according to Eph. vi. 6-8. to do it willingly and cheerfully, as unto the Lord, and not to man: knowing that whatever good thing any man doth, the same shall be receive of the Lord. June 25, and July 13, 1723.
63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan. 14, and July 13, 1723.
64. Resolved, When I find those "groanings which cannot be uttered," of which the apostle speaks, and those "breathings of soul for the longing it hath," of which the psalmist speaks, Psalm cxix. 20. that I will promote them to the utmost of my power; and that I will not be weary of earnestly endeavouring to vent my desires, nor of the repetitions of such earnestness. July 23, and Aug. 10, 1723.
65. Resolved, Very much to exercise myself in this, all my life long, viz. with the greatest openness of which I am capable, to declare my ways to God, and lay open my soul to him, all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance, according to Dr. Manton’s Sermon on the 119th Psalm,. July 26, and Aug. 10, 1723.
66. Resolved, That I will endeavour always to keep a benign aspect, and air of acting and speaking, in all places, and in all companies, except it should so happen that duty requires otherwise.
67. Resolved, After afflictions, to inquire, what I am the better for them; what good I have got by them; and, what I might have got by them.
68. Resolved, To confess frankly to myself, all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.
69. Resolved, Always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.
70. Let there be something of benevolence in all that I speak. Aug. 17, 1723.
Saturday, January 31, 2009
Friday, January 30, 2009
Birds, Black Presidents, and Babies
Birds, Black Presidents, and Babies
BIRDS
When King David contemplated how many were God’s “wondrous deeds,” he said, “I will proclaim and tell of them, yet they are more than can be told” (Psalm 40:5). That’s how I have been thinking about God’s display of His sovereignty these last few weeks. God is patient and slow to anger. The crash of Flight 1549 illustrates God’s right to judge, and the landing represents God’s mercy. In Matthew 10:29 we find that God governs the fall of every bird, and I would say the crash of flight 1549 was designed by God. It is both a display of His sovereignty and His mercy. It is a call back to a shift from an anthropocentric view of life to a theocentric view. Read Acts 4:23-31.
BLACK PRESIDENTS
As a nation we have just elected Barack Obama, the first African-American President of the United States. As much as I reject President Obama’s stance on many moral issues, I am thankful that an African-American can be President of United States. This is God’s doing. “He removes kings and sets up kings” (Daniel 2:21).
How do we be a pro-life Christian under a pro-choice president? I Peter 2:13-17Peter did not live in a Christian nation. He knew the depravity of man and that absolute power corrupts absolutely. And yet he wrote, “Submit yourselves for the Lord's sake to every human institution whether to a king as the one in authority, or to governors as sent by him.” And, "Honor all men; love the brotherhood, fear God, honor the king."
Here is John Piper’s answer to the question, "How do pro-life Christians honor a pro-choice president?"
1. Humbling Ourselves We will honor you, Mr. President, by humbling ourselves under the mighty hand of God (1 Peter 5:6) acknowledging that we are ourselves sinners in need of mercy and forgiveness from God.
2. Acknowledging God's Image We will honor you by acknowledging that you are created in the image of God, an utterly unique, human being created in the image and likeness of the living God with untold potential.
3. Acknowledging God's Institution We will honor you by acknowledging that government is God's institution. You are in power by God's appointment and we honor that. It grieves us that you will not protect the unborn, the most innocent, weak, and helpless group of Americans. But we honor your God appointed role.
4. Honoring Laws Not Conflicting with Christ's Lordship We will honor you by submitting to law wherever they do not conflict with our higher allegiance to Christ the King of kings and Lord of lords. 1 Peter 2:13 says that we are to submit not for your sake but for the Lord's sake.
5. Not Withdrawing into Isolation We will honor you by not withdrawing and living in isolation from American culture. We will honor you by trying to do as much good as we possibly can, so that we will not be thought inconsistent in asking from you what we are not willing to do. See I Peter 2:15.
6. Opposing with Non-Violence We will honor you by opposing your position as long as we can with non-violence instead of violence, with reasoning instead of rocks, with rational passion instead of screaming, with honorable speech instead of obscenities, and with forthright clarity of language instead of dodging the tough realities and tough words.
7. Expecting Straightforward Answers And we will honor you by expecting from you straightforward answers to straightforward questions. You have immense power as President of the United States. To wield it against the protection of the unborn without giving a public accounting in view of moral and scientific reality would be dishonorable. We will honor you by expecting better.
8. Trusting the Sovereign, Loving Purpose of God Finally we will honor you by trusting that the purpose of our sovereign and loving God to defend the fatherless and contend for the defenseless and to exalt the meek will triumph through your presidency. And to that end we will pray for you as Christ our King commands us.
BABIES
What does the Scriptures say about this?
Psalm 139:13: “For you formed my inward parts; you knitted me together in my mother's womb.”
Jeremiah 1:5:“Before I formed you in the womb I knew you….”
Job 31:13–15: “Did not he who made me in the womb make him? And did not one fashion us in the womb?”The key person at work in the fashioning of the fetus inside the womb is God. The status of Job’s mother or the servant’s mother is irrelevant because mothers are not the main nurturers and fashioners during the time of gestation—God is. Mothers and fathers can contribute an egg and Sperm, but only God creates a person. It is an arbitrary assault upon the prerogatives of God the Creator to assume that we can destroy this person at anytime within the womb based upon our definition of personhood.
James 4:2 offers and interesting perspective, “You desire and do not have; so you kill.” What desire? -- Any self-autonomous freedoms that we want that does not restrict our plans for future happiness. But then comes the pregnancy and we cannot have. And so we use abortion as a birth-control measure to preserve our own freedoms and desires. Christians, we are called to speak the truth in love and mercy.
Look at Ephesians 5:8b-11. God calls us to be the conscience of the culture. Many believers only have a passive avoidance ethic, "Take no part in the fruitless works of darkness.” That's half your duty. But the next phrase states: "Rather even expose them!" Don't just avoid the works of darkness, but expose them.
We are guilty of silence when it comes to justice. We are guilty of speaking the truth, but not in love and mercy. We are guilty of condemning without offering hope and prayer and solution. We have a biblical obligation to speak the truth in love. We have a responsibility to rescue the innocent. We must put feet to our faith and intercede for the helpless. We must compassionately reach out to the perishing. I am embarrassed when I read what some of us write on the internet.
The belligerent and disrespectful words directed toward the president and those who have had abortions and who are pro-choice make me cringe at times. We are intercessors and rescuers. We do so with logical arguments, a Scriptural foundation, patient interaction, loving and merciful engagement, faith with feet, and prayer.There are many who have had abortions who bought into a lie and did not realize exactly what they were doing, and are now suffering the horrific consequence of emotional, spiritual, psychological, and possible present or future physical trauma. Someone must tell them that there is forgiveness and healing in Christ Jesus.God has been merciful to us.
God does not owe America anything. We owe him everything. I pray that the President of the United States, passengers of flight 1549, pro-choice citizens, and everyone who does not know Jesus Christ as personal Lord and Savior would turn to Him.God is sovereign and merciful. He stands today as Savior, He will stand one day as Judge.
BIRDS
When King David contemplated how many were God’s “wondrous deeds,” he said, “I will proclaim and tell of them, yet they are more than can be told” (Psalm 40:5). That’s how I have been thinking about God’s display of His sovereignty these last few weeks. God is patient and slow to anger. The crash of Flight 1549 illustrates God’s right to judge, and the landing represents God’s mercy. In Matthew 10:29 we find that God governs the fall of every bird, and I would say the crash of flight 1549 was designed by God. It is both a display of His sovereignty and His mercy. It is a call back to a shift from an anthropocentric view of life to a theocentric view. Read Acts 4:23-31.
BLACK PRESIDENTS
As a nation we have just elected Barack Obama, the first African-American President of the United States. As much as I reject President Obama’s stance on many moral issues, I am thankful that an African-American can be President of United States. This is God’s doing. “He removes kings and sets up kings” (Daniel 2:21).
How do we be a pro-life Christian under a pro-choice president? I Peter 2:13-17Peter did not live in a Christian nation. He knew the depravity of man and that absolute power corrupts absolutely. And yet he wrote, “Submit yourselves for the Lord's sake to every human institution whether to a king as the one in authority, or to governors as sent by him.” And, "Honor all men; love the brotherhood, fear God, honor the king."
Here is John Piper’s answer to the question, "How do pro-life Christians honor a pro-choice president?"
1. Humbling Ourselves We will honor you, Mr. President, by humbling ourselves under the mighty hand of God (1 Peter 5:6) acknowledging that we are ourselves sinners in need of mercy and forgiveness from God.
2. Acknowledging God's Image We will honor you by acknowledging that you are created in the image of God, an utterly unique, human being created in the image and likeness of the living God with untold potential.
3. Acknowledging God's Institution We will honor you by acknowledging that government is God's institution. You are in power by God's appointment and we honor that. It grieves us that you will not protect the unborn, the most innocent, weak, and helpless group of Americans. But we honor your God appointed role.
4. Honoring Laws Not Conflicting with Christ's Lordship We will honor you by submitting to law wherever they do not conflict with our higher allegiance to Christ the King of kings and Lord of lords. 1 Peter 2:13 says that we are to submit not for your sake but for the Lord's sake.
5. Not Withdrawing into Isolation We will honor you by not withdrawing and living in isolation from American culture. We will honor you by trying to do as much good as we possibly can, so that we will not be thought inconsistent in asking from you what we are not willing to do. See I Peter 2:15.
6. Opposing with Non-Violence We will honor you by opposing your position as long as we can with non-violence instead of violence, with reasoning instead of rocks, with rational passion instead of screaming, with honorable speech instead of obscenities, and with forthright clarity of language instead of dodging the tough realities and tough words.
7. Expecting Straightforward Answers And we will honor you by expecting from you straightforward answers to straightforward questions. You have immense power as President of the United States. To wield it against the protection of the unborn without giving a public accounting in view of moral and scientific reality would be dishonorable. We will honor you by expecting better.
8. Trusting the Sovereign, Loving Purpose of God Finally we will honor you by trusting that the purpose of our sovereign and loving God to defend the fatherless and contend for the defenseless and to exalt the meek will triumph through your presidency. And to that end we will pray for you as Christ our King commands us.
BABIES
What does the Scriptures say about this?
Psalm 139:13: “For you formed my inward parts; you knitted me together in my mother's womb.”
Jeremiah 1:5:“Before I formed you in the womb I knew you….”
Job 31:13–15: “Did not he who made me in the womb make him? And did not one fashion us in the womb?”The key person at work in the fashioning of the fetus inside the womb is God. The status of Job’s mother or the servant’s mother is irrelevant because mothers are not the main nurturers and fashioners during the time of gestation—God is. Mothers and fathers can contribute an egg and Sperm, but only God creates a person. It is an arbitrary assault upon the prerogatives of God the Creator to assume that we can destroy this person at anytime within the womb based upon our definition of personhood.
James 4:2 offers and interesting perspective, “You desire and do not have; so you kill.” What desire? -- Any self-autonomous freedoms that we want that does not restrict our plans for future happiness. But then comes the pregnancy and we cannot have. And so we use abortion as a birth-control measure to preserve our own freedoms and desires. Christians, we are called to speak the truth in love and mercy.
Look at Ephesians 5:8b-11. God calls us to be the conscience of the culture. Many believers only have a passive avoidance ethic, "Take no part in the fruitless works of darkness.” That's half your duty. But the next phrase states: "Rather even expose them!" Don't just avoid the works of darkness, but expose them.
We are guilty of silence when it comes to justice. We are guilty of speaking the truth, but not in love and mercy. We are guilty of condemning without offering hope and prayer and solution. We have a biblical obligation to speak the truth in love. We have a responsibility to rescue the innocent. We must put feet to our faith and intercede for the helpless. We must compassionately reach out to the perishing. I am embarrassed when I read what some of us write on the internet.
The belligerent and disrespectful words directed toward the president and those who have had abortions and who are pro-choice make me cringe at times. We are intercessors and rescuers. We do so with logical arguments, a Scriptural foundation, patient interaction, loving and merciful engagement, faith with feet, and prayer.There are many who have had abortions who bought into a lie and did not realize exactly what they were doing, and are now suffering the horrific consequence of emotional, spiritual, psychological, and possible present or future physical trauma. Someone must tell them that there is forgiveness and healing in Christ Jesus.God has been merciful to us.
God does not owe America anything. We owe him everything. I pray that the President of the United States, passengers of flight 1549, pro-choice citizens, and everyone who does not know Jesus Christ as personal Lord and Savior would turn to Him.God is sovereign and merciful. He stands today as Savior, He will stand one day as Judge.
Tuesday, January 20, 2009
Dark Night of the Soul- part 6 of 6
The last reason for this Holy Spirit caused desertion is that we may be a benefit to the lives of other believers through our own experience. We are brought into such an experience of desertion and depression so that we may reach out and comfort another in their time of great need. Paul wrote in 2 Corinthians 1:3-5, ‘Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulations, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ."
Nathaniel Whiting writes on this matter in his book, Old Jacob’s Altar Newly Repaired:
"I am much persuaded that if an experienced Christian would make a humble and faithful narrative of his own condition to a deserted saint, and tell him, ‘Such has been my case: time was when the Lord his face from me, when the loving kindnesses of God were shut up in displeasure against me, when I had lost all communion with God, all sense of pardoning and accepting grace with God, when I could not pour forth my soul in prayer unto God, and when I had no incomes by way of comfort from God…but by the goodness of the Lord, the mist is broke up, the clouds are scattered, the face of God appears again, and I find joy and peace and comfort in my soul: yea, the beams of God’s favour shine brighter, and the streams of consolation run on more fresh and freely than ever they did…’ that these experiments as to desertion and as to consolation…would marvelously revive a drooping saint, and make his stooping heart glad."
The one who by experience has gone through the trials of life and the sense of desertion by God has much more to offer another than the scholar who has read of such things through many books. Christopher Love sums it up best, "…those that have been tempted, those whose consciences have been troubled, those are the fittest men to succour those that are in that condition; God chooses broken vessels to pour into, that they may diffuse it unto others."
Nathaniel Whiting writes on this matter in his book, Old Jacob’s Altar Newly Repaired:
"I am much persuaded that if an experienced Christian would make a humble and faithful narrative of his own condition to a deserted saint, and tell him, ‘Such has been my case: time was when the Lord his face from me, when the loving kindnesses of God were shut up in displeasure against me, when I had lost all communion with God, all sense of pardoning and accepting grace with God, when I could not pour forth my soul in prayer unto God, and when I had no incomes by way of comfort from God…but by the goodness of the Lord, the mist is broke up, the clouds are scattered, the face of God appears again, and I find joy and peace and comfort in my soul: yea, the beams of God’s favour shine brighter, and the streams of consolation run on more fresh and freely than ever they did…’ that these experiments as to desertion and as to consolation…would marvelously revive a drooping saint, and make his stooping heart glad."
The one who by experience has gone through the trials of life and the sense of desertion by God has much more to offer another than the scholar who has read of such things through many books. Christopher Love sums it up best, "…those that have been tempted, those whose consciences have been troubled, those are the fittest men to succour those that are in that condition; God chooses broken vessels to pour into, that they may diffuse it unto others."
Dark Night of the Soul- part 5 of 6
The fourth main reason for the Holy Spirit’s leading into a spiritual desertion is in relation to sin in general. Each of us is tempted at times to treat particular sins lightly, or to compromise with certain sins that we believe are private and of have no effect upon others. Yet, to God all sin is an offense and must be dealt with directly and succinctly. All sin, whether it is a matter of a secret habit or not, will eventually find its way outward to negatively affect our relationships.
Christopher Love gives his perspective on the matter when he writes in his treatise, The Dejected Soul’s Cure, "God may withdraw his love and favour from the soul out of an act of wisdom, that thereby he may let his people see and consider that there is more evil really in sin than ever there did appear seeming good in the commission of sin…and…that thereby he might make his people to be more afraid of sinning against him, lest the comforts be again eclipsed; for I must reason thus, before I commit any sin, that if I do this I break the righteous law of God, and if I do break his law God will break my heart and break my peace; and shall I make no care of committing a sin against God, seeing by the committing thereof I must lie under the sense of Gods’ wrath."
The fifth reason given is similar to the previous, and it relates to the issue of gross sins. These sins are described as gross, willful, and intentional. These are sins that violate the clear mandates of God’s word, and lead to the most severe sense of God’s desertion. They are sins that most grieve and quench the Holy Spirit. These gross sins were thought to grow out of a slow process of contemplation and disposition, whereby God afforded the believer many opportunities to flee from such temptations through a variety of warnings, but the believer heeded not to those warnings. The desertion in this case is most severe, and puts the believer through the refiner’s fire to purge them unto repentance.
The next reason given for such God caused desertions is to draw us and keep us near to Him. Thomas Brooks expounds as follows: "By God’s withdrawing from his people, he prevents his people’s withdrawing from him; and so by an affliction he prevents a sin. For God to withdraw from me is but my affliction, but for me to withdraw from God, that is my sin, Heb. 10:38-39; and therefore it were better for me that God should withdraw a thousand times from me, than that I should once withdraw from God. God therefore forsakes us, that we may not forsake our God."
The result of such a desertion is to allow us to realize how excellent the intimacy we had with God was, and how much we long to have it again. It affords us the opportunity to bring to remembrance that special relationship, and to look forward to embrace it again. It brings to light how everything else pales in comparison to this intimacy, and reduces everything else to a secondary place. Every little complaint previously held and expressed becomes foolishness, and we desire God more than anything or anyone.
Christopher Love gives his perspective on the matter when he writes in his treatise, The Dejected Soul’s Cure, "God may withdraw his love and favour from the soul out of an act of wisdom, that thereby he may let his people see and consider that there is more evil really in sin than ever there did appear seeming good in the commission of sin…and…that thereby he might make his people to be more afraid of sinning against him, lest the comforts be again eclipsed; for I must reason thus, before I commit any sin, that if I do this I break the righteous law of God, and if I do break his law God will break my heart and break my peace; and shall I make no care of committing a sin against God, seeing by the committing thereof I must lie under the sense of Gods’ wrath."
The fifth reason given is similar to the previous, and it relates to the issue of gross sins. These sins are described as gross, willful, and intentional. These are sins that violate the clear mandates of God’s word, and lead to the most severe sense of God’s desertion. They are sins that most grieve and quench the Holy Spirit. These gross sins were thought to grow out of a slow process of contemplation and disposition, whereby God afforded the believer many opportunities to flee from such temptations through a variety of warnings, but the believer heeded not to those warnings. The desertion in this case is most severe, and puts the believer through the refiner’s fire to purge them unto repentance.
The next reason given for such God caused desertions is to draw us and keep us near to Him. Thomas Brooks expounds as follows: "By God’s withdrawing from his people, he prevents his people’s withdrawing from him; and so by an affliction he prevents a sin. For God to withdraw from me is but my affliction, but for me to withdraw from God, that is my sin, Heb. 10:38-39; and therefore it were better for me that God should withdraw a thousand times from me, than that I should once withdraw from God. God therefore forsakes us, that we may not forsake our God."
The result of such a desertion is to allow us to realize how excellent the intimacy we had with God was, and how much we long to have it again. It affords us the opportunity to bring to remembrance that special relationship, and to look forward to embrace it again. It brings to light how everything else pales in comparison to this intimacy, and reduces everything else to a secondary place. Every little complaint previously held and expressed becomes foolishness, and we desire God more than anything or anyone.
Dark Night of the Soul- part 4 of 6
The third reason for a Holy Spirit caused desertion is to develop faith, humility, assurance, prayer, and the fear of God within us. God does not sprinkle us with the fruit of the Spirit or the character of Christ, but chooses to blossom the seed of these graces in the midst of life’s circumstances. Will we trust God and the promise of His word, ‘I will never leave you, nor forsake you," even when we do not sense His presence? Faith is left barren and naked before the world, in that, it has nothing to hang onto except for God. As John Flavel urges, learn to "exercise the faith of adherence, when you have lost the faith of evidence."
In this desertion, the grace of humility also takes root. We soon discover that we are not that pillar of strength that we once thought, but realize we are weak, and that our gifts and abilities are from Him and for Him. Humility is the necessary foundational element of salvation and sanctification. It is the secret source of our strength. It is the upside-down grace that enables the beatitudes to be lived out, the great commandments to be experienced, and the great commission to be pursued.
As concerning the grace of assurance, Joseph Symonds writes:
"God gives much proof and evidence in the truth of grace which he hath wrought in them, when he makes them see they had hearts that could love him, even when it was doubtful to them whether he loved them. When the truth of grace is evidenced clearly, it brings much comfort, and what greater evidence of an upright heart, than to follow God when he seems to fly away; and to love him when he seems to abhor and hate them; to weep upon him in love when he seems armed with the weapons of death; and to pour out the soul to him, when he seems to be pouring down fire and brimstone upon them."
We are urged to patiently continue to seek God’s favor and presence at every turn, remembering with great encouragement the testimony we have with Him from the past. Perhaps one of the most obvious graces to be developed is that of prayer. In the midst of desertion the believer is often thrust upon his knees with his heart and head bowed praying more earnestly for the presence of God to return (2 Corinthians 12:8-9, Psalm 88:1). The believer who is truly in love with God and desires communion with Him will realize He is gone, and pray most fervently for His return pouring out their heart unto Him until their beloved returns.
The last grace to be developed is that of a reverential fear of God. It is a fear that is tempered with love and not horror. This fear is meant to breed a healthy and holy view of God, one of respect, admiration, and appreciation as should be found in any relation between a parent and child, as well as, between God and His creation.
Symonds writes:
"God will not be carelessly dealt with, though he allow us confidence and holy boldness in approach to him and converse with him, yet he expects a due sense of his majesty and greatness: ‘let us have grace, whereby we may serve God with reverence and godly fear, for our God is a consuming fire’ Heb.12:28,29. Though he be a father, yet he is a terrible, a holy and an Almighty God…The fear of God is one of the main pillars of his throne, and so far as he is not our fear he is not our God: therefore he hath ever showed himself in his power and greatness unto men…And in particular persons he so works by intermixtures of frowns and favours, majesty and mercy, that they may learn to walk as those churches did, ‘In the fear of the Lord, and
the comfort of the Holy Ghost’ Acts 9:31"
In this desertion, the grace of humility also takes root. We soon discover that we are not that pillar of strength that we once thought, but realize we are weak, and that our gifts and abilities are from Him and for Him. Humility is the necessary foundational element of salvation and sanctification. It is the secret source of our strength. It is the upside-down grace that enables the beatitudes to be lived out, the great commandments to be experienced, and the great commission to be pursued.
As concerning the grace of assurance, Joseph Symonds writes:
"God gives much proof and evidence in the truth of grace which he hath wrought in them, when he makes them see they had hearts that could love him, even when it was doubtful to them whether he loved them. When the truth of grace is evidenced clearly, it brings much comfort, and what greater evidence of an upright heart, than to follow God when he seems to fly away; and to love him when he seems to abhor and hate them; to weep upon him in love when he seems armed with the weapons of death; and to pour out the soul to him, when he seems to be pouring down fire and brimstone upon them."
We are urged to patiently continue to seek God’s favor and presence at every turn, remembering with great encouragement the testimony we have with Him from the past. Perhaps one of the most obvious graces to be developed is that of prayer. In the midst of desertion the believer is often thrust upon his knees with his heart and head bowed praying more earnestly for the presence of God to return (2 Corinthians 12:8-9, Psalm 88:1). The believer who is truly in love with God and desires communion with Him will realize He is gone, and pray most fervently for His return pouring out their heart unto Him until their beloved returns.
The last grace to be developed is that of a reverential fear of God. It is a fear that is tempered with love and not horror. This fear is meant to breed a healthy and holy view of God, one of respect, admiration, and appreciation as should be found in any relation between a parent and child, as well as, between God and His creation.
Symonds writes:
"God will not be carelessly dealt with, though he allow us confidence and holy boldness in approach to him and converse with him, yet he expects a due sense of his majesty and greatness: ‘let us have grace, whereby we may serve God with reverence and godly fear, for our God is a consuming fire’ Heb.12:28,29. Though he be a father, yet he is a terrible, a holy and an Almighty God…The fear of God is one of the main pillars of his throne, and so far as he is not our fear he is not our God: therefore he hath ever showed himself in his power and greatness unto men…And in particular persons he so works by intermixtures of frowns and favours, majesty and mercy, that they may learn to walk as those churches did, ‘In the fear of the Lord, and
the comfort of the Holy Ghost’ Acts 9:31"
Friday, January 16, 2009
Dark Night of the Soul- part 3 of 6
The first and best place to start is that such desertions occur out of the sovereignty of God. He is infinitely sovereign and ‘His ways are not our ways’ and ‘who has known the mind of the Lord that he may instruct Him’? The ultimate end God’s workings are so high above us that we will never be able to comprehend the reasoning behind God’s actions. According to His own counsel He has purposed at times to withdraw His felt presence. Our focus should not be so much on the ‘why’, but the ‘who’- as in who is God and who am I in the midst of this time of life.
Perhaps the best summary of this desertion and God’s sovereignty is from Robert Asty in his book, Rejoicing in the Lord Jesus in all Cases and Conditions:
“The Lord is pleased to act as a Sovereign in the sealing and assuring and comforting of his people. Sometimes he will come in upon a believer at his first conversion, and will fill him with joy and gladness that shall abide upon his soul many years; and sometimes the believer shall wait upon God from ordinance to ordinance, and follow him many years in the dark, and not have a discovery of his love. Sometimes the Lord will give a soul no sight of its interest, nor evidence of its relation, until it come to die; and some believers have walked with the evidence of God’s love in their hearts almost all their days, and when they have come to die, they have died in the dark. Sense of interest is under a sovereign dispensation, both as to the persons to whom it is given out, and as to time when, and as to the way and manner how.”
The second reason why the experience of desertion visits us is to “show us the source of all our comforts, and our dependence upon him for them.” We are not to get caught up in the blessing at the expense of the Giver of the blessing. Acts of obedience and godliness are right, but they should not be done to elicit an automatic response of blessing for the sake of blessing. God’s grace is free and it is given at His discretion alone. God’s occasional withdrawal is to remind us that as wonderful as prayer, and worship, and obedience are, our ultimate peace, comfort, assurance, and satisfaction must come from God alone and not from the things done in relationship to God. Any encouragement that comes from elsewhere is not an encouragement in God himself. God, as our tender Father, will not have us to find comfort and satisfaction in the good graces more than in Him. When this happens, He may allow a certain sense of darkness to come over us so that we find ultimate comfort in Him, and not in the experiences that occur about Him.
Perhaps the best summary of this desertion and God’s sovereignty is from Robert Asty in his book, Rejoicing in the Lord Jesus in all Cases and Conditions:
“The Lord is pleased to act as a Sovereign in the sealing and assuring and comforting of his people. Sometimes he will come in upon a believer at his first conversion, and will fill him with joy and gladness that shall abide upon his soul many years; and sometimes the believer shall wait upon God from ordinance to ordinance, and follow him many years in the dark, and not have a discovery of his love. Sometimes the Lord will give a soul no sight of its interest, nor evidence of its relation, until it come to die; and some believers have walked with the evidence of God’s love in their hearts almost all their days, and when they have come to die, they have died in the dark. Sense of interest is under a sovereign dispensation, both as to the persons to whom it is given out, and as to time when, and as to the way and manner how.”
The second reason why the experience of desertion visits us is to “show us the source of all our comforts, and our dependence upon him for them.” We are not to get caught up in the blessing at the expense of the Giver of the blessing. Acts of obedience and godliness are right, but they should not be done to elicit an automatic response of blessing for the sake of blessing. God’s grace is free and it is given at His discretion alone. God’s occasional withdrawal is to remind us that as wonderful as prayer, and worship, and obedience are, our ultimate peace, comfort, assurance, and satisfaction must come from God alone and not from the things done in relationship to God. Any encouragement that comes from elsewhere is not an encouragement in God himself. God, as our tender Father, will not have us to find comfort and satisfaction in the good graces more than in Him. When this happens, He may allow a certain sense of darkness to come over us so that we find ultimate comfort in Him, and not in the experiences that occur about Him.
Thursday, January 15, 2009
Dark Night of the Soul- part 2 of 6
It is apparent from the writings of the Puritans, and gleaning from the Scriptures that spiritual desertion is real. From our perspective, it stands in contradistinction of the popular gospel preached today, which promises ease of living and avoidance of pain. The Puritans were not afraid to publicly write and pronounce that it was quite possible and even probable that the child of God, walking holy and upright before God, may at some point in his life experience a sense of desertion.
The question we would ask here is, why’? It is the question that Jesus asked on the cross, “My God, My God, why have you forsaken me?” It is the question we most frequently ask in the midst of life. Why would God invite us to call Him, Father, and then at times in our relationship allow us to feel this sense of desertion?
The Puritans believed that some desertions were the result of the direct action of God. However, they were careful to point out that while God may be the chief cause of the condition, He was not cause of those associated features, such as fear and doubt. Often, we must admit that we do not ultimately know the causes of God’s withdrawal. The reasons are many and varied. However, as William Bridge said in answer to the question of why, “In general, it is for their good. For their good they have peace and comfort, and for their good they lack peace and comfort.” The Puritans placed the reasons for the desertion in seven general categories, which we will review in parts 3 - 6.
The question we would ask here is, why’? It is the question that Jesus asked on the cross, “My God, My God, why have you forsaken me?” It is the question we most frequently ask in the midst of life. Why would God invite us to call Him, Father, and then at times in our relationship allow us to feel this sense of desertion?
The Puritans believed that some desertions were the result of the direct action of God. However, they were careful to point out that while God may be the chief cause of the condition, He was not cause of those associated features, such as fear and doubt. Often, we must admit that we do not ultimately know the causes of God’s withdrawal. The reasons are many and varied. However, as William Bridge said in answer to the question of why, “In general, it is for their good. For their good they have peace and comfort, and for their good they lack peace and comfort.” The Puritans placed the reasons for the desertion in seven general categories, which we will review in parts 3 - 6.
Subscribe to:
Posts (Atom)