How Oft, Alas, This Wretched Heart
Some of the points covered in this sermon:
• Highlighting the subject and theme of the hymn—the triumphant recovery of a rescued backslider
• Showing where the subject of backsliding fits within the framework of sovereign grace
• Explaining the distinction between the twofold nature of a regenerate sinner’s soul
• Explaining progressive sanctification and showing why it is a wrong doctrine
• Explaining the difference between progressive sanctification and growth in grace
• Outlining the five stanzas of the hymn, each of which may be viewed as a step forward in the recovery process of a rescued backslider
• Stanza 1—A Solemn Confession
• Stanza 2—A Gracious Invitation
• Stanza 3—A Mournful Petition
• Stanza 4—A Joyful Acclamation
• Stanza 5—A Compelled Resolution
• The backslider’s experience outlined in the hymn resembles the confession of David in Psalm 119:176
Some of the points covered in this sermon:
• Comparing and contrasting the first and last stanzas of Psalm 119
• Highlighting the subject of the last stanza (verses 169-176)—The Backslider’s Prayer
• Underscoring the three main sections of the last stanza
• Unfolding the structure of the last stanza—a twofold statement on David’s petition for deliverance, and a single statement of his pledge to praise the Lord
• Aligning the backslider’s prayer with the framework of sovereign grace
Some of the points covered in this sermon:
• Reviewing the main structure of Psalm 119:169-176
• Highlighting the main structure of Psalm 119:173-176—a twofold statement on a petition for help, and a twofold statement on a confession of hope
• Explaining the connection between the ‘hand’ and ‘judgments’ of the Lord helping His people
• Aligning this petition for deliverance with the framework of sovereign grace
• Explaining how the terms ‘precepts’, ‘law’ and ‘commandments’ refer to the gospel law under the authority of the gracious covenant, rather than the heart law under the authority of the covenant works, or the ten commandments under the authority of the Mosaic covenant
Some of the points covered in this sermon:
• Highlighting the twofold confession and single petition of David in Psalm 119:176
• Explaining the first of two Calvinistic views of Regeneration—the sinful nature itself is regenerated, with a new principle of life implanted therein; from this view the doctrine of ‘Progressive Sanctification’ is derived, which brings the believer under the yoke of rules and regulations; it is characterized by legalism and pharisaism, as the believer attempts to live godly in Christ Jesus under the heart law
• Explaining the second of two Calvinistic views of Regeneration—the soul itself is regenerated, with a righteous nature imparted, entirely separate from the sinful nature; from this view the doctrine of ‘Growing in Grace’ is derived, which brings the believer under the yoke of Christ; it is characterized by liberty and freedom, as the believer endeavors to live godly in Christ Jesus under the gospel law
• Showing how Psalm 119:176 affirms the second of the two Calvinist views of Regeneration
Some of the points covered in this sermon:
• Providing a rudimentary sketch of the historic controversy over the rule of conduct for a believer’s life
• Siding with the basic conclusions of Agricola, Huntington and Gadsby—the gospel law is the rule of conduct for the believer’s life
• Explaining my view on why the gospel law is the rule of conduct for the believer’s life
• Every “law” is confined to the jurisdiction of a covenant—henceforth, the “law” which governs a person’s life is determined by the covenant under which he/she is subject
• The heart law is under the jurisdiction of the covenant of works, which is binding upon all unregenerate sinners
• The moral law (ten commandments) is under the jurisdiction of the Mosaic Covenant, which was binding upon the Jewish people as a nation (Moses, 1491 BC – Destruction Of Jerusalem, AD 70)
• The gospel law is under the jurisdiction of the covenant of grace, which is binding upon all regenerate sinners
• Conclusions: (1) The moral law (ten commandments) is binding upon no one today; (2) The heart law is binding upon the unregenerate; (3) The gospel law is binding upon the regenerate
Anne Steele
Anne Steele (1716-1778) was a poet and hymn writer. She was contemporary with John Gill, Augustus Toplady and George Whitefield. Her ancestors were numbered among the Puritans and she hailed from a long line of gospel preachers. She was the eldest daughter of a Baptist preacher named William Steele. He oversaw a congregation in Hampshire, England, where he and his family lived. At an early age, her mother died. A few years later she sustained a permanent injury to her hip after falling from a horse. After her twenty-first birthday, she was married to a Mr. Elscourt, but he died on the day of their wedding in a drowning accident. She therefore lived under her father’s care until his death, at which time she lived with her brother for the remainder of her life. After showing a gift for writing poetry, her father advised her to use a pseudonym so as not to be lifted up with pride. She therefore attributed her poems and hymns to the name “Theodocia”, which means “devoted to God”. She prepared her first selection of hymns while in her forties, on which occasion her father recorded in his diary—“Nov. 29. 1757, This day, Nanny sent part of her composition to London, to be printed. I entreat a gracious God, who enabled, and stirred her up to such a work, to direct in it and bless it for the good of many…I pray God to make it useful, and keep her humble."
"ALAS, HOW OFT, THIS WRETCHED HEART"
