Remedy #8 and Devices

"By representing to the soul the outward mercies that vain men enjoy, and the outward miseries that they are freed from, whilst they have walked in the ways of sin."

In a perfect world bad things would happen to bad people and good things would happen to people that aren't quite so bad. Or at least that is the way we envision it should be. A common device that Satan uses is to point out the seemingly joyous exuberance of a man in a hellish condition whereas he makes our own personal discontentedness stick out like a sore thumb. In other words Satan confuses us into thinking that "following Christ simply doesn't work, look at the happiness of that man that does not follow Christ, what say you?" For remedies consider that:

• No man knows how the heart of God stands by his hand.
• There is nothing in the world that doth so provoke God to be wroth and angry, as men's taking encouragement from God's goodness and mercy to do wickedly.
• There is no greater misery in this life, than not to be in misery; no greater affliction, than not to be afflicted.
• That the wants of wicked men, under all their outward mercy and freedom from adversity, is far greater than all their outward enjoyments. [In other words they are never satisfied]
• That outward things are not as they seem and are esteemed.
• The end and the design of God in heaping up mercy upon the heads of the wicked, and in giving them...rest and quiet from those sorrows and suffering that others sigh under.
• That God doth often most plague and punish those whom others think he doth most spare and love.
• To dwell more upon that strict account that vain men must make for all that good that they do enjoy.

Quick Thoughts:

Brooks' point is really rather simple: Things are not as they seem. To look at the happiness of a man without Christ is to look at a mirage. Even if the Lord has given him this mercy it will soon fade. Often the happiness that is outward is only a mask for the deep pain that is inward. The man apart from Christ is never satisfied, and though he have all of this outward mercy he is still not fulfilled. Rather than focusing on the mirage of the lost man I would have rather Brooks' compared the glories of this world to the glory of heaven. Nevertheless, his points are effective.

Extracted Elixir's:

"No man knoweth either love or hatred by outward mercy or misery; for all things come alike to all, to the righteous and the unrighteous, to the good and the bad, to the clean and the unclean." (72)

"To render good for evil is divine, to render good for good is human, to render evil for evil is brutish; but to render evil for good is devilish; and from this evil deliver my soul, O God." (73)

"What is honor, and riches, and the favor of creatures, so long as I [lack] the favor of God, the pardon of my sins, an interest in Christ, and the hopes of glory! O Lord, give me these, or I die; give me these, or else I shall eternally die." (75)

Remedy #7 and Devices

"By making the soul bold to venture upon the occasions of sin"

In other words Satan tempts us to flirt with sin. This is Satan tempting us to walk by the harlot's door while assuring us that we will not enter in. For remedies:

• Dwell upon those scriptures that do expressly command us to avoid the occasions of sin, and the least appearance of evil. (1 Thess. 5:22)
• Consider that ordinarily there is no conquest over sin, without the soul turning from the occasion of sin. (In other words the alcoholic probably will not quit drinking until he stops visiting bars)
• Consider that other precious saints, that were once glorious on earth, and are now triumphing in heaven, have turned from the occasions of sin, as hell itself
• Consider that the occasions of sin, is an evidence of grace, and that which lifts up a man above most other men in the world.

Quick Thoughts:

Since reading this chapter a couple of months ago the Lord has used this section frequently to combat sin in my life. If Satan can get us to walk by the harlot's door, to sit with the drunkard, to dwell upon evil thoughts, etc. then he will soon have us ensnared by those things. The advice Brooks gives in this chapter is wonderful. The thing that has stuck with me most is remedy number two: We will not get conquest over sin until we forsake the occasion for the sin. If you know when you are more apt to fall it is a good idea to avoid those situations. Simple, yet profound.

Extracted Elixir's:

"We must shun and be shy of the very show and shadow of sin, if either we tender our credit abroad, or our comfort at home." (66)

"God will not remove the temptation, except you turn from the occasion." (67)

"To rush upon the occasions of sin is both to tempt ourselves, and to tempt Satan to tempt our souls." (68)

Device #6 and Remedies


"By persuading the soul that hte work of repentance is an easy work, and that therefore the soul need not make such a matter of sin."


It is worth repeating Brooks' explanation of this device: "Why! Suppose you do sin, saith Satan, it is no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry, 'Lord, have mercy upon me!' and if you do but this, God will cut the score, and pardon your sins, and save your souls. By this device Satan draws many a soul to sin, and makes many millions of souls servants or rather slaves to sin." To combat this device consider:

• That repentance is a mighty work, a difficult work, a work that is above our power.
• The nature of true repentance. By this Brooks means, 1) The formal act of repentance is a changing and converting. 2) The subject changed and converted is the whole man. 3) The terms of this change and conversion, from which and to which both heart and life must be changed; from sin to God.
• That repentance is a continued act
• That if the work of repentance were such an easy work as Satan would make it to be, then certainly so many would not lie roaring and crying out of wrath and eternal ruin under the horrors and terrors of conscience, for not repenting; yea, doubtless, so many millions would not go to hell for not repenting, if it were such an easy thing to repent.
• That to repent of sin is as great a work of grace as not to sin.
• That he that now tempts thee to sin upon this account, that repentance is easy, will, ere long, to work thee to despair, and for ever to break the neck of thy soul, present repentance as the difficultest and hardest work in the world.

Quick Thoughts:

This is, perhaps, one of the most important sections in the entire book. If one comes to understand that repentance is a work of grace and is not an "easy" thing to do then it disarms Satan of one of his favorite weapons. How often have you taken sin lightly becasue you assumed that you could repent later? Recently, I had the opportunity to counsel a teenager that was flirting with the things of the world. This person was very close to forsaking the gospel (at least for a season in her mind) and run after the pleasures of the world. I used some of Brooks' thoughts here as well as numerous Scriptures, helping her see that such a decision puts her on really shaky ground. How do you know God will allow you to come to repentance? May we tremble at the prospect of sin.

Extracted Elixir's:

"Thou art as well able to melt a [diamond], as to melt thine own heart; to turn a flint into flesh, as to turn thine own heart to the Lord; to raise the dead and to make a world, as to repent." (56)

"Repentance for sin is nothing worth without repentance from sin." (57, footnote)

"Every sin strikes at the honor of God, the being of God, the glory of God, the heart of Christ, the joy of the Spirit, and the peace of a man's conscience; and therefore a soul truly penitent strikes at all, hates all, conflicts with all, and will labor to draw strength from a crucified Christ to crucify all." (58)

"Repentance is no transient act, but a continued act of the soul." (61)

Device #5 and Remedies:

"To present God to the soul as one made up of all mercy."

This device is one that is fairly obvious to see in our current church climate (especially speaking of the Western world). "Go ahead and sin", says Satan, "God is a God of mercy." Satan tricks us into only seeing God's mercy and not his wrath. For remedies consider:

• That it is the sorest judgment in the world to be left to sin upon any pretence whatsoever.
• That God is as just as he is merciful.
• That sins against mercy will bring the greatest and sorest judgments upon men's heads and hearts.
• That though God's general mercy be over all his works, yet his special mercy is confined to those that are divinely qualified.
• That those that were once glorious on earth, and are now triumphing in heaven, did look upon the mercy of God as the most powerful argument to preserve them from sin, and to fence their souls against sin, and not as an encouragement to sin.

Quick Thoughts:

At first glance the first consideration may seem to not fit. However, when you really understand what Brooks is saying it becomes clear. If God does but "wink" at your sins it is a most horrible condition. This is a mark of not being a child of God and though he "winks" now he will come in wrath later. The rest of the devices are reminders that God is just towards sin and also that his mercy is to be used not to continue sinning but as a motivator to turn away from sin.

Extracted Elixir's

"A soul given up to sin is a soul ripe for hell, a soul posting to destruction." (50)

"When mercy is despised then justice takes the throne." (51)

"There is nothing in the world that renders a man more unlike to a saint, and more like to Satan, than to argue from mercy to sinful liberty; from divine goodness to licentiousness. This is the devil's logic, and in whomsoever you find it, you may write, 'This soul is lost.'"

"

Device #4 and Remedies

"By presenting to the soul the best men's sins and by hiding from their soul their virtures; by showing the soul their sins, and by hiding from the soul their sorrows and repentance."

What Brooks means by this is that Satan will show us the sins of such great saints (such as David in his adultery, Noah in his drunkenness, Peter in his blasphemy, etc.) so that when we look at them we can say, "See there is a man that struggles just like I, and he turned out okay". However, what we fail to see is the pain of David losing his son, the shame of Noah, the bitter weeping of Peter. We see them in their restored state and forget the deep hurt that brought them to that precious condition. For remedies consider:

• That that the Spirit of the Lord has been as careful to note the saints' rising by repentance of sin, as he has to note their falling into sins.
• That these saints did not make a trade of sin. (They were not habitual sinners)
• That though God does not, nor never will, disinherit his people for their sins, yet he has severely punished his people for their sins.
• That there are but two main ends of God's recording of the falls of his saints. 1) To strenghten the weak by their example 2) To provide an example lest we also fall in the same manner.

Quick Thoughts:

Again with piercing insight Brooks uncovers one of the devices of Satan. How often may we be tempted to look at the fraility of this dear saints, acknowledget that they (and we) are but dust, and then sin accordingly. Our authors advice is also quite fitting. He reminds us of the Scripture's speaking of their repentance and also reminds us that these falls are not the usual behavior of these mighty men of God. His third point may sound foreign to our contemporary ears--yet we do see throughout Scripture that God will discipline his children.

What do you think about this remark by Brooks? "God is most angry when he shows no anger. God keep me from this mercy; this kind of mercy is worse than all other kind of misery."

It is also worth noting a story Brooks quotes from Clement concerning Peter. "Clement notes that Peter so repented, that all his life after, every night when he heard a [rooster] crow, he would fall upon his knees, and, weeping bitterly, would beg pardon of his sin."

Extracted Elixirs:

"Ah, souls, you can easily sin as the saints, but can you repent with the saints?" (46)

"The saints cannot sin with a whole will, but, as it were, with a half will, an unwillingness; not with a full consent, but with a dissenting consent." (47, ed. note)

"It is a mercy that our affliction is not execution, but a correction." (48)

Device #3 and Remedies

"By extenuating and lessining of sin"

Satan puts degrees upon sin and makes them seem not as bad as they really are. "Ah! saith Satan, it is but a little pride, a little worldliness, a little uncleanness, a little drunkenness, etc." (38) For remedies consider:

• That those sins which we are apt to account small, have brought upon men the greatest wrath of God.
• That the giving way to a less sin makes for a committing of a greater.
• That it is sad to stand with God for a trifle.
• That there is great danger, yea, many times most danger, in the smallest sins.
• That other saints have chosen to suffer the worst of torments, rather than they would commit the least sin.
• That the soul is never able to stand under the guilt and weight of the least sin, when God shall set it home upon the soul.
• That there is more evil in the least sin than the greatest affliction

Quick Thoughts:

Brooks' advice here is rather simple--that which you consider to be small is actually quite large. It may start small but will make room for the greater sins. If sin as an offense to God then a "small" sin is an offense just as a "great" one. The modern church, myself included, should hear this well. While we lambast such atrocities as homosexuality, pornography, abortion, gambling, etc. (and we should) let us not forget to also have fervor in rooting out of our midst pride, greed, slander, gluttony and all other forms of "respectable" sins.

Extracted Elixir's:

"Satan will first draw thee to sit with the drunkard, and then to sip with the drunkard, and then at last to be drunk with the drunkard." (39)

"The debates of the soul are quick, and soon ended, and that may be done in a moment that may undo a man for ever." (40)

"Little sins often slide into the soul, and breed, and work secretly and undiscernibly in the soul, till they come to be so strong, as to trample upon the soul, and to cut the throat of the soul." (42)

"Oh! how should this make us tremble, as much at the least spark of lust as at hell itself; considering that God the Father would not spare his bosom Son, no, not for the least sin, but would make him drink the dregs of his wrath." (45)

Device #2 and Remedies

"By painting sin with virtues colors"

Brooks is saying here that this device of Satan is to paint a different picture of sin that what it really is. "Pride, he presents to the soul under the name and notion of neatness and cleanliness, and covetousness to be but good husbandry; and drunkeness as good fellowship, and riotousness under the name and notion of liberality, and wantonness as a trick of youth." (34) For remedies:

• Consider that sin is never a whit the less filthy, vile, and abominable, by its being colored and painted with virtue's colors.
• That the more sin is painted forth under the color of virtue, the more dangerous it is to the souls of men.
• To look on sin with that eye [with] which within a few hours we shall it. (In other words, look at sin with the eyes of dying man)
• Seriously to consider, that even those very sins that Satan paints, and puts new names and colors upon, cost the best blood, the noblest blood, the life-blood, the heart-blood, of the Lord Jesus.

Quick Thoughts:

Call sin what it is. Satan is in the business of toning down sin and our flesh is comforted by such a thing. Our hearts shun conviction when we paint gossip as a "prayer concern". Is it "having an affair" or is it committing adultery? Brooks, is encouraging us to not join Satan in painting virtue on things that cost Christ his life. Consider what that "little sin" that you are trifling with has cost the Lord. Yes, it is not only for the "gross" sins that Jesus has died but also for the "respectable" ones.

Extracted Elixir's

"A poisonous pill is never a whit the less poisonous because it is gilded over with gold..." (34)

"...look upon sin now as you must look upon it to all eternity." (36)

Chapter 2 is a rather long chapter. I will be breaking it up into each device and give the remedies, a brief discussion, and then a few notable quotes. These devices are particularly those that Satan uses to draw the soul to sin.

Device #1 and Remedies

"To present the bait and hide the hook"

In other words Satan presents the pleasure of sin but not the painful after affects. "There is an opening of the mind to contemplation and joy, and there is an opening of the eyes of the body to shame and confusion. He promiseth them the former, but intends the latter, and so cheats them--giving them an apple in exchange for a paradise, as he deals by thousands now-a-days." (29) For remedies:

• Keep at a great distance from sin, and from playing with the golden bait that Satan holds forth to catch you
• Consider that sin is but a bitter sweet
• Consider that sin will usher in the greatest and saddest losses that can be upon our souls
• Consider that sin is of a very deceitful and bewitching nature

Quick Thoughts:

This is a fitting first device because it seems to be the one that Satan most often employs. He makes sin look sweet and hides the destruction it brings. I have witnessed countless youth dabble with sin only to find themselves ensnared by it. Brooks' remedies are also helpful. If we would consistently remember to call sin what it is, remove the pretty looking bait, and observe the hook, then we would be less likely to fall into these traps Satan sets before us.

Extracted Elixir's (I know it's a stretch!)

"Adversity hath slain her thousand, but prosperity her ten thousand". (30)

"If there were the least real delight in sin, there could be no perfect hell, where men shall most perfectly be tormented with their sin." (32)

"Sin so bewitches the soul, that it makes the soul call evil good, and good evil..." (33)

"...a man bewitched with sin had rather lose God, Christ, heaven, and his own soul than part with his sin." (34)

The main observation that Brooks hopes to prove in this book is that, "Satan hath his several devices to deceive, entangle, and undo the souls of men."

In the first chapter Brooks aims to merely prove his point. To do this the author takes us to a few choice Scriptures. From Ephesians 6:11 we see the following observations taken from the word 'wiles':

• "It signifies such snares as are laid behind one, such treacheries as come upon one's back at unawares...the word signifies an ambushment or stratagem of war..."
• "It signifies such snares as are set to catch one in one's road."
• "It signifies such as are purposely...and craftily set for the taking of the prey....Satan doth more hurt in sheep's skin than by roaring like a lion."

From 2 Timothy 2:26 we observe:

• "The word for 'taken captive' signifies being taken alive...[it is] properly a warlike word..."
• Satan hath snares for all manner of people. The wise and simple, the hypocrite and the upright, the rich and the poor, etc.

From Revelation 2:24 we observe:

• That souls can be so deceived that they believe their opinions to be from the depths of God but they are really from the depths of Satan.

Next time we will begin looking at the several devices Satan uses to draw the soul to sin.

The Canvas:

The fourteenth characteristic of the godly man is that he is a heavenly man; that is "heaven is in him before he is in heaven." How is a godly man heavenly? Watson gives us six ways:

1. In his election (He chooses the heavenly over the earthly)
2. In his disposition (His affections are set above)
3. In his communication (His speech is heavenly--not mute nor defiled)
4. In his actions (He is sublime and sacred in his motions)
5. In his expectation (He is hopeful--even in affliction and death)
6. In his conduct (He imitates Christ)

We are then exhorted by two principles. The first is that "to be godly and earthly is a contradiction". If we are "eaten up by the world" then how can we be godly? This, says Watson is Satan's ploy, "to keep [men] from heaven by making them seek a heaven here" (107).

The second principle is that we ought to be raised in our affections. To assist in this endeavor Watson gives four considerations. If we are to raise our affections then we must first consider that God himself sounds a retreat to us to call us off the world. This ought to be enough to encourage us to cast off all worldly restraint, yet Watson will continue. Not only does God command us to cast off the world, but to not do so is quite foolish: consider how much below a Christian it is to be earthly-minded. We see this by the contrast Watson makes in points 3 and 4: consider what a poor, contemptible thing the world is and consider what a glorious place heaven is. Watson then closes the chapter by expounding on the ways that heaven is a better place. Example: In that country there are better delights.

Discussion:

On page 107 Watson says this, "We shall never go to heaven when we die unless we are in heaven while we live." Do you agree?

Does Watson's maxim--to be godly and earthly is a contradiction--apply to the recent discussions on contextualization? When Watson speaks of men being buried twice because "the earth swallows up their time, thoughts, and discourse, could this be a danger to those overly concerned with being "relevant" and "contextualizing the gospel"?

Strokes of Genius:

"...hope lightens and sweetens the most severe dispensations." (106)

"...the earth swallows up their time, thoughts, and discourse. They are buried twice; their hearts are buried in the earth before their bodies." (107)

"Surely dying times are to make men die to the world." (108)

In contentment "there is a compound of all graces". It is not merely an exercise of a natural quietness, nor a sturdy resolution. Neither is it from natural (unsanctified) reason. This grace is truly spiritual. It is a grace. Burroughs will expound more on this grace when dealing with the Mystery of Contentment. For now, he only wants to show the difference. He explains it thus:

"Those who are content in a natural way overcome themselves when outward afflictions befall them and are content. They are just as content when they commit sin against God. When they have outward crosses or when God is dishonoured, it is all one to them; whether they themselves are crossed or whether God is crossed."

True Christian contentment is an inward, quiet, gracious frame of spirit. Burroughs expounds upon what he means by "frame of spirit". Firstly, he means that it is a grace that spreads throughout the whole body. It begins in the judgment and spreads to the thoughts, the will, and the affections. The contentment that Burroughs speaks of reaches all the way to the affections. He cites David in Psalm 42 as an example of one that "could not get this grace of contentment to go through the whole frame of his soul." He later says, "there is such unruliness in our thoughts and affections that our judgments are not always able to rule our thoughts and affections". Yet, if we are to have that which Burroughs is referencing it must reach our thoughts and affections.

Secondly, this contentment comes from the frame of the soul. "It does not come from outward arguments or from any outward help, as from the disposition of their own hearts". This section is where Burroughs graces us with the "warming your pants" metaphor. It may seem a little silly but it is brilliantly accurate. Those without this grace of Christian contentment may be like the man who warms his pants by the fire. It is heated from the outside and will provide him warmth. However, if his body is not working properly and supplying him natural heat then the warm pants will eventually cool. If he has natural heat then it is warming from the inside out. It will then stay warm; with or without the fire from the outside. So it is with Christian contentment.

Thirdly, it is a "frame of spirit that shows the habitual character of this grace of contentment". Rather than having a day with a "good mood" and then another day of a "bad mood", the truly content Christian will have a "good mood" as the "constant tenor and temper of his heart". Burroughs closes out this section with a rather strong statement: "A Christian who, in the constant tenor and temper of his heart, can carry himself quietly with constancy has learned this lesson of contentment. Otherwise his Christianity is worth nothing, for no one, however furious in his discontent, will not be quiet when he is in a good mood".

It should be noted that Burroughs is not saying that if a man does not have contentment then his "Christianity is worth nothing". I believe what Burroughs is saying here is that if the contentment is not constant, and comes from this inward frame, and is only temporary then your Christianity is not doing anything any more than a good mood could do. So, in this very situation, your Christianity is not profiting you any more than a day of sunshine might. (I think my interpretation would be confirmed by Burroughs typical soft and irenic speech--interpreting it too strongly would go against typical Burroughs).

Admonishment: Be certain that your contentment is not merely a "good mood".

For Your Consideration: Burroughs wants us to feel a little discouraged at this point. He is desiring to pitch the matter a little high. His desire is to help us see that this is not something we can attain on our own. After letting your defenses down, sincerely ask yourself this question: Is my contentment truly a "constant tenor and temper" of my heart?

The Jewel:

"That which comes from the gracious temper of one's spirit will last." (p28)

The Canvas:

The thirteenth characteristic of a godly man is that he is sincere. By "sincere" Watson means that the godly man is "what he seems to be...he strives to approve himself to God in everything...is ingenuous in laying open his sins...has blessed designs in all that he does...and he abhors dissimulation with men". Sincerity, says Watson, "is not strictly a grace but rather the ingredient in every grace". If we do not have sincerity then we do not rightly have grace. To stir us in striving for this characteristic Watson gives us 9 things to consider:

1. Sincerity renders us lovely to God
2. Sincerity makes our services find acceptance with God
3. Sincerity is our safety
4. Sincerity is gospel perfection
5. Sincerity is what the devil attacks most
6. Sincerity is the beauty of a Christian
7. Consider the vileness of hypocrisy
8. If the heart is sincere, God will wink at many failings
9. Nothing but sincerity will give us comfort in an hour of trouble

Discussion:

I suppose I should clarify what Watson means by "sincerity is gospel perfection". This is what Watson said under this point: "Though a Christian is full of infirmities and, like a child that is put out to nurse, weak and feeble, God still looks on him as if he were completely righteous."

"There is a time coming shortly, when a smile from God's face will be infinitely better than all the applause of men". (97)

"Satan does not oppose profession, but sincerity." (100-101)

"...what the devil most assaults, we must strive most to maintain" (101)

Today we will be looking at Watson's twelth characteristic of a godly man; prayer. "A godly man cannot live without prayer", says Watson. But do not hypocrites prayer? How is the prayer of a godly man different than that of a hypocrite? His answer is that the prayer of a godly man is spiritual. But how do we know if a prayer is spiritual or not? We are given 12 marks of a spiritual prayer:

1. A spiritual prayer is with knowledge
2. A spiritual prayer is when the heart and spirit pray
3. A spiritual prayer is a fervent prayer
4. A spiritual prayer comes from a broken heart
5. A spiritual prayer is a believing prayer
6. A spiritual prayer is a holy prayer
7. A spiritual prayer is a humble prayer
8. A spiritual prayer is when we pray in the name of Christ
9. A spiritual prayer is when we pray out of love to prayer
10. A spiritual prayer is when we have spiritual goals in prayer
11. A spiritual prayer is accompanied by the use of means
12. A spiritual prayer is that which leaves a spiritual mood behind upon the heart

Therefore, if one does not pray in this manner then he cannot be said to be praying spiritually. And if he is not praying spiritually then he is not godly. Nor are those that do not pray at all, nor those that pray seldom, nor those that do not pray "in the Holy Ghost". (By "praying in the Holy Ghost", Watson does not mean praying with tongues. Praying in the Holy Ghost, to Watson is praying a spiritual prayer).

We are urged by Watson to pray. Be as Daniel that prayed three times a day. Or a Martin Luther that prayed three hours every day. Some may ask, why bother praying when God has made so many promises of blessings? Because prayer is "the condition annexed to the promise". To further encourage us in prayer Watson says that "prayer is a seed sown in God's ear", it is also powerful, and it is accompanied by the promises of God. Furthermore, we must consider that the Holy One, Jesus Christ, is our Mediator and makes our prayers holy. Therefore, we must prayer aright. To do so is to pray in the ways mentioned, in the power of the Holy Spirit.

Discussion:

If sin, "poisons and infests prayer", how are we to ever pray as we ought? Perhaps this is the importance of "praying in the name of Christ". Whenever we pray "in the hope and confidence of Christ's mediation" we are hoping that he may purify our prayers with His righteousness.

I absolutely love Watson's eleventh mark of a spiritual prayer. So often we pray for things and then do not accompnay those prayers with the use of means. It is like the proverbial idiot that is stranded in a flood, refuses the help of a friendly boat and the rescue team, "because God is going to save him". God has given us the use of means. If we a praying for spiritual fruit and not using these means, then our failure is due to our ignorance, not God's inability to answer prayer.

What do you think Watson means when he says of those that do not "pray in the Holy Ghost" that "they exercise their inventiveness more than their affection"?

If prayer weeds out sin and waters grace, is it still grace? Must grace be watered?

Do you agree that prayer, "finds God free, but leaves him bound"?

Strokes of genius:

"If the heart does not accompany duty, it is speaking, not praying. (89)

"Praying without faith is shooting without bullets." (90)

"[The godly man] is not forced [to pray] with fear but fired with love" (92)

"To pray for holiness and neglect the means is like winding up the clock and taking off the weights." (93)

"Prayer is a bomb which will make heaven's gates fly open." (96)

Simply saying that a contented soul is "quiet of the heart" might cause confusion. Some may actually attain this but because of confusion may think they do not. Others, perhaps by their naturally quiet disposition, may think this is their lot but indeed it is not. Therefore Burroughs gives three things that a quiet of the heart is not opposed to:

1. To a due sense of affliction. Simply ignoring problems and dusting them under a rug as if they do not exist, is not true contentment. Burroughs is saying that we ought to "be sensible of what we suffer". In fact if we are to truly be content we must know what it is we suffer. "Indeed, there would be no true contentment if you were not apprehensive and sensible of your afflictions, when God is angry".
2. To making in an orderly manner our moan and complaint to God, and to our friends. Some believe that in order to be content we must constantly shut our mouths to our affliction. Burroughs encourages us to take our complaint to God and to discuss matters with our friends.
3. To all lawful seeking for help in different circumstances, nor to endeavoring simply to be delivered out of present afflictions by the use of lawful means. Some believe that seeking a way out of suffering and affliction is in itself unholy. Burroughs would disagree. As he would later say, "God is thus far mercifully indulgent to our weakness, and he will not take it ill at our hands if by earnest and importunate prayer we seek him for deliverance until we know his good pleasure in the matter. His advice is simple, seek the will of God and be melted up into that.

Our author then gives eight things that the quiet of the heart is opposed to:

1. Murmuring and repining at the hand of God
2. Vexing and fretting
3. Tumultuousness of spirit (confused and distracted thoughts)
4. An unsettled and unstable spirit, distracted from our duty
5. Distracting, heart-consuming cares
6. Sinking discouragements
7. Sinful shiftings and shirkings to get relief and help
8. Desperate risings of the heart against God by way of rebellion

Admonishment: Cast all your cares upon God, doing so in faith.

For Your Consideration: I love Burroughs honesty here. He realizes that we have struggles and even gives sympathy to those that are predisposed to "melancholy". He seems to understand that suffering is going to happen and we are foolish to pretend that it is not happening when we find ourselves in its grips. Yet, Burroughs does not sway to the other extreme of giving too much undue focus on the problem itself. He seems to say acknowledge the suffering, take it to God, but do so with a heart of faith. Do not get distracted or start repining and rebelling against God. Take your troubles to him in faith.

The Jewel:

"Indeed, if his people stand in need of miracles to bring about their deliverance, miracles fall as easily from God's hands as to give his people daily bread...God would have us to depend on him though we do not see how the thing may be brought about; otherwise we do not show a quiet spirit." (p24)

The Canvas:

All I can really say after reading this section is wow, ouch, and Lord, break me! In this section Watson discusses the eleventh characteristic of a godly man: humility. This is not a section on being humbled, nor of a mere outward humility. The type of humility that Watson is talking about is an inward, true, soul humility. We are given ten marks of a humble soul:

1. A humble soul is emptied of all swelling thoughts of himself
2. A humble soul thinks better of others than of himself
3. A humble soul has a low esteem of his duties
4. A humble soul is always preferring bills of indictment against himself ("He complains, not of his condition, but of his heart")
5. A humble soul justifies God in an afflicted condition
6. A humble soul is a Christ-magnifier
7. A humble soul is willing to take a reproof for sin
8. A humble soul is willing to have his name and gifts eclipsed, so that God's glory may be increased
9. A humble soul likes that condition which God sees best for him.
10. A humble Christian will stoop to the meanest person and the lowest office

Even after reading these there will be some that are prideful. As Watson says, "this bastard of pride is born but none are willing to father it." He then determines to ask a few probing questions to try to drive pride out of the heart: Are not those who are given to boasting proud? Are not those who have a high opinion of their own excellencies proud? Are not those who despise others proud? Are not those who trumpet their own praise proud? Are not those who take the glory due to God to themselves proud? Are not those who are never pleased with their condition proud?

We must strive to be humble, says Watson. And there are many reasons for us to be humble. Humility is very valuable. It is valuable because God loves a humble soul. The times in which we live (true in our day as it was in Watson's) are times of humbling. Consider what a horrid sin pride is. Those that love Christ cannot be comfortable with the idolatry of pride. We must flee from it because it is the "breakneck of souls". If this is not enough motivation Watson appeals (it seems) to our innate sense of pride; humility raises one's esteem in the eyes of others. At this point I was pleading with advice on pursuing humility. Watson delivers.

• Look at Christ
• Study God's immensity and purity; a sight of glory humbles
• Study thyself (our dark side, and our light side)

When we are doing these things we must consider the means of grace we have received and how disproportionate that is to our level of godliness. Consider that even the grace we have is not of our own growth. Look at how far short we come of others (could a prideful man even see this). Remember that even our beauty is spotted. And lastly, as we look at ourselves remember that we are but dust. Ought dust to be proud? A reality of death ought to humble.

Discussion:

How do you battle pride and cultivate humility in your life?

Do you think Watson should have appealed to the prideful man's hope of being esteemed in the eyes of others?

In a discussion on prideful attire Watson mentions, "black spots, gaudy attire, and naked breasts". Does anyone have any clue what the "black spots" are?

Strokes of Genius:

"A humble man has lower thoughts of himself than others can have of him." (p78)

"A humble man values others at a higher rate than himself, and the reason is because he can see his own heart better than he can another's." (p79)

"The more knowledge a humble Christian has, the more he complains of ignorance; the more faith, the more he bewails his unbelief."

"A humble man...is content to be outshone by others in gifts and esteem, so that the crown of Christ may shine the brighter." (p81)

"A proud man complains that he has no more; a humble man wonders that he has so much..." (p81)

"An angel is a knowledgeable creature, but take away humility from an angel, and he is a devil." (p82)

"A sight of glory humbles." (p86)

(Concerning graces received) "Do not be proud of what you have, but be humble for what you lack". (p86)

"The thoughts of the grave should bury our pride." (p87)

The Canvas:

Today we will discuss the tenth characteristic of a godly man: he has the Spirit of God residing in him. Watson starts this section by dismissing the heresy of Montanus and instead proposing that rather than taking upon His essence he flow to us in measure. He reveals himself in us, Watson says by his motions and by his virtues. We are then given seven virtues of the Spirit of God:

1. Teaching
2. Sanctifying
3. Vivifying (giving of life)
4. Jurisdictive (ruling and governing)
5. Mollifying (softening)
6. Corroborating (confirming, making certain)
7. Comforting

Watson then discusses how the Spirit comforts. The Spirit comforts, says Watson, by showing us that we are in a state of grace, by helping us apprehend the love of God, by take us to the blood of Christ, by enabling our conscience to comfort, and through the divine ordinances.

Our author then considers whether or not the wicked may partake of the Holy Spirit. His argument is simple. The wicked only partake, the godly are indwelt. The unregenerate merely taste, the godly feast.

What are the uses of these doctrines? For one, it marks those that do and do not have the Spirit. If a man does not have the Spirit then we know he is not a godly man. Furthermore it marks off those that not only do not possess the Spirit but also deride Him. It admonishes those that do have the Spirit to acknowledge God's distinguishing love and not to grieve the Spirit.

The second use is for those that are godly to strive for the blessed indwelling of the Spirit. We ought to consider how necessary the Spirit is. We cannot pray without Him. We cannot resist temptation without him. We cannot be fruitful without Him. The ordinances will not be effectual without him. Therefore, we must strive to attain more of the Spirit.

Discussion:

Do you agree with Watson's counsel concerning whether or not we are laboring in our strength or God's? Would you add anything, or do you find his three answers sufficient? (His answers are that when we minister humbly, when our aims are pure, and when we glorify God in everything we can know it is through His power and not ours).

As a Southern Baptist I have noticed that the Puritans put more stock in the ordinances than we typically do. Perhaps we labor with such fervor to make certain that people understand them as "only symbols" that we forget they are symbols that display grace. In as much as they preach the Word they can be effectual as conduits of grace. Thoughts?

Do you agree with this quote: "The Spirit is the soul of the Word without which it is but a dead letter"?

What about this one? "The blood of God is not enough without the breath of God."

On page 75 Watson urges those that are godly to "strive for the blessed indwelling of the Spirit". I do not understand his view of the indwelling of the Spirit. Is he simply saying we ought to strive for more of the Spirit (as in "be filled with the Spirit"). If so, then I agree. Does he believe that a believer is saved and then indwelt later? Does anyone have any insight into this?

Strokes of Genius:

"The motions of the Spirit are always consonant with the Word." (p68)

"The Spirit gives not only a sufficiency of strength, but a redundance" (p70)

"The Spirit applies whatever Christ has purchased; he shows us that our sins are done away in Christ, and though we are spotted in ourselves, we are undefiled in our Head." (p72)

"Ordinances are the conduit pipes of grace, but the Spirit is the spring." (p76)

"The blood of God is not enough without the breath of God." (p76)

"If we check the motions of the Spirit, we shall lose the comforts of the Spirit." (p77)

The Canvas:

Today we consider the ninth characteristic of a godly man: a godly man is a lover of the Word. A godly man loves the Word written, and he loves it because of the efficacy that it has had upon him. He loves all of the Word, not merely a part. He loves the counseling parts, the threatening parts, and the consolatory parts. All of it. But how, you ask, does one know whether he loves the word or not? Watson gives eight ways a godly man shows his love to the Word:

1. By diligently reading it
2. By frequently meditating on it
3. By delighting in it
4. By hiding it
5. By defending it
6. By preferring it above things most precious
7. By talking about it
8. By conforming to it

The godly man does these things because of the excellence of the Word. He understands that it is the pillar of fire to guide us and a spiritual mirror to display our hearts, he embraces the word as a sovereign comfort in distress. He loves it because of its efficacy upon his heart. He not only loves the Word written, but also the Word preached.

Let us then, test whether or not we are godly by this characteristic: are we lovers of the Word? Do we love the Word written? Do we love the Word preached? We will know that we love the Word written and preached when we desire to sit under its heart-searching ministry, when we pray it may meet with our sins, and when we are thankful for this reproof. Do we love the Word?

Discussion:

Do you agree with Watson that many "hide the Word in their memory, but not in their heart"?

Keeping in mind that Watson is not saying this is the purpose of preaching...do you agree with his assessment that "the Word is preached to beat down sin and advance holiness"?

Since Watson says that a "godly man does not choose to sit under a ministry that will not work upon his conscience", do you think he is saying he ought to leave? What if the problem is with the person and not the preacher? Or does Watson have a belief in the efficacy of the Word that perhaps we do not in our day? Is Watson saying, if your conscience is not pierced then the Word is not preached?

Strokes of Genius:

"Those who will not be taught by the Word shall be judged by the Word". (p61)

"How can those who are seldom conversant with the Scriptures say they love them?" (p65)

"The two testaments are hung up like rusty armor which is seldom or never made use of." (p65)

The first point that Burroughs draws out of his definition of contentment is that it is an "inward heart thing." It is not a mere outward conformity but a quiet of the soul. As Burroughs says, "many may sit silently, refraining from discontened expressions, yet inwardly they are bursting with discontent". If we are to truly have contentment then it must be inward and not merely outward. To drive home this point we are given a fitting analogy: "A shoe may be smooth and neat outside, while inside it pinches the flesh".

Some are unable to hide the raging sea within. Others are able to hide it. Both are in the same state--discontentment. Therefore, the goal of contentment is not to merely clothe the outward turbulences, but to calm the war within. This will require a work of God. As Burroughs says, "If the attainment of true contentment were as easy as keeping quiet outwardly, it would not need much learning...It is a business of the heart".

Admonishment: Worry about the inside of your shoe as much as the polish on the outside.

For Your Consideration: Only through a firm grip on the gospel will we be bold enough to display (as well as deal with) that which is on the inside. May the gospel have roots deep enough in our lives to cause us to be bold sinners and not polished hypocrites.

Continue to our discussion of section 2, Chapter 1 of The Rare Jewel of Christian Contentment