in article 'western civilization at the crossroads' by peter kreeft.
what kind of future awaits us?
what are our choices?
kreeft looks at lewis's view of the king of history we are creating..
...if the Enlightenment helped the modern world
discard notions of original sin and moral absolutes,
it also uprooted the foundations of truth and goodness.
unlike the medieval era, all we have left
are vague political and psychological notions of what works efficiently.
technology has replaced religion as our civilization's summum bonum.
naturalism has replaced supernaturalism.
subjectivism has defined a new age of moral relativity.
'the abolition of Man' contains the most important and enlightening
single statement about our civilization that i have ever read,
'there is something which unites magic and applied science
while separating both from the 'wisdom' of earlier ages:
for the wise men of old the cardinal problem had been
how to conform the soul to reality ,
and the solution had been knowledge, self discipline and virtue;
for magic and applied science alike
the problem is how to subdue reality to the wishes of men
and the solution is a technique.
aristotle listed technique, technical knowledge, know how,
third on the hierarchy of values after
contemplation of truth and practical knowledge or knowledge for acting.
modernity simply turns this ancient hierarchy upside down.
..spiritual and physical destruction both loom large, and only minutes away.
to those concerned with peace in our world,
with survival,
with life,
lewis would give the following advice:
'perhaps the world will turn to God.
perhaps a few abrahams will appear to intercede with God
for our modern sodoms and gomorrahs,
and perhaps God will find enough righteous men in them to spare them.
they almost made it last time-
if there had been only ten good men in them,
God would have spared two cities!
the most important thing for each of us to do to save the world...
is to practice righteousness
to love God with all our heart and soul and mind and strength
and our neighbor as ourself.
you the individual can make the difference.
Sunday, February 10, 2013
Saturday, February 9, 2013
2.9.2013 C.S. LEWIS on HAPPINESS
the last published article by lewis before his death asked:
have we no 'right' to happiness?
after all, said clare, they had a right to happiness.
we were discussing something that once happened in our own neighborhood.
mr. a had deserted mrs. a
and got his divorce
in order to marry mrs. b,
who had likewise go her divorce
in order to marry mr. a.
and there was certainly no doubt
that mr. a and mrs. b were very much in love with one another.
if they continued to be in love.
and if nothing went wrong with their health or their income,
they might reasonably expect to be very happy.
it was equally clear that they were not happy
with their old partners.
mus. b had adored her husband at the outset.
but then he got smashed up in the war.
it was though he had lost his virility,
and it was known that he had lost his job.
life with him was no longer what
mrs. b bargained for.
poor mrs. a, too.
she had lost her looks-
and all her liveliness.
it might be true, as some said,
that she consumed herself by bearing his children
and nursing him through the long illness
that overshadowed their earlier married life.
you mustn't, by the way imagine that a
was the sort of man who nonchalantly threw a wife away
like the peel of an orange he'd sucked dry.
her suicide was a terrible shock to him.
we all knew this, for he told us so himself.
but what could i do? he said.
a man has a right to happiness.
i had to take my one chance when it came.
i went away thinking about the concept of
a 'right to happiness'.
at first this sounds to me as odd as
a right to good luck.
for i believe-whatever one school of moralists may say-
that we depend for a very great deal of our happiness or misery
on circumstances outside all human control.
a right to happiness doesn't, for me,make much more sense than
a right to be 6 feet tall
or have a millionaire for your father,
or to get good weather whenever you want to have a picnic.
i can understand a right as a freedom guaranteed me
by the laws of the society i live in.
thus, i have a right to travel along the public roads
because society gives me that freedom;
that's what we mean by calling the roads 'public'.
i can also understand a right as a claim guaranteed me by the laws.
and correlative to an obligation on someone else's part.
if i have a right to receive $100 from you,
this is another way of saying that you have a duty to pay me $100.
if the laws allow mr. a to desert his wife
and seduce his neighbor's wife, then, by definition,
mr. a has a legal right to do so,
and we need bring in no talk about happiness.
but of course that was not what clare meant.
she meant that he had not only a legal
but a moral right to act as he did.
in other words, clare is, or would be if she thought it out-
a classical moralist
after the style of thomas aqinas, grotius, hooker and locke.
she believes that behind the laws of the state there is a
Natural Law.
i agree with her.
i hold this conception to be basic to all civilization.
without it, the actual laws of the state become
an absolute,
as in hegel.
they cannot be criticized
because there is no norm against which
they should be judged.
the ancestry of clare's maxim,
'they have a right to happiness',
is august.
in words that are chrished by all civilized men,
but especially by americans,
it has been laid down that one of the rights of man is
a right to 'the pursuit of happiness'.
and now we get to the real point.
what did the writers of that august declaration mena?
it is quite certain what they did not mean.
they did not mean that man was entitled to pursued happiness
by any and every means-
including, say,
murder, rape, robbery, treason and fraud.
no society could be built on such a basis.
they meant 'to pursue happiness by all lawful means';
that is, by all means which the law of nature eternally sanctions
and which the laws of the nation shall sanction.
admittedly this seems at first to reduce their maxim to the tautology
that men (in pursuit of happiness)
have a right to do.
but tautologies, seen against their proper historical context,
are not always barren tautologies.
the declaration is primarily a denial of the political principles
which long governed europe;
a challenge flung down to the austrian and russian empires,
to england before the reform bills,
to bourbon france.
it demands that whatever means of pursuing happiness are lawful for any
should be lawful for all:
that 'man', not men of some particular cast, class, status or religion,
should be free to use them.
in a century when this is being unsaid by nation after nation
and party after party,
let us not call it a barren tautology.
but the question as to what means are 'lawful'-
what methods of pursuing happiness are either morally permissible
by the law of nature
or should be declared legally permissible
by the legislature of a particular nation-
remains exactly where it did.
and on that question i disagree with clare.
i don't think it is obvious that people
have the unlimited 'right to happiness'
which she suggests.
for one thing, i believe that clare,
when she says 'happiness'
means simply and solely 'sexual happiness'.
partly because women like clare
never use the word 'happiness in any other sense.
but also because i never heard clare
talk about the 'right' to any other kind.
she was rather leftist in her politics,
and would have been scandalized
if anyone had defended the actions of a ruthless
man eating tycoon
on the ground that his
consisted in making money and he was persuing his happiness.
she was also a rabid teetotaler;
i never heard her excuse an alcoholic
because he was happy when he was drunk.
a dood man of clare's friends,
and especially her female friends,
often felt-i've heard them say so-
that their own happiness would be perceptibly
increased
by boxing her ears.
i very much doubt if this would have brought
her theory of a right to happiness into play.
clare, in fact, is doing what the whole western world
seems to me
to have been doing for the last 40 odd years.
when i was a youngster,
all the progressive people were saying,
why all this prudery?
let us treat sex just as we treat all our other impulses.
i was simple minded enought to believe
they meant what they said.
i have discovered that they
meant exactly the opposite.
they meant that sex was to be treated
as no other impulse
in our nature
has ever been treated by
civilized people.
all the others, we admit,
have been bridled.
absolute obedience to your instinct for self preservation
is what we call cowardice;
to your acquisitive impulse, avarice.
even sleep must be resisted if you're a sentry.
but every unkindness and breach of faith seems to be condoned
provided that the object aimed at is
'four bare legs in a bed'.
it is like having a morality in which stealing fruit is considered wrong-
unless you steal nectarines.
and if you protest against this view
you are usually met with chatter about
the legitimacy and beauty and sanctity
of 'sex'
and accused of harboring some puritan prejudice agains it
as something disreputable or shameful.
i deny the charge.
foam born venus...
golden aphrodite...
our lady of cyprus...
i never breathed a word against you.
if i object to boys who steal my nectarines,
must i be supposed to disapprove of nectarines in general?
or even of boys in general?
it might, you know, be stealing i disapproved of.
the real situation is skillfully concealed by saying
that the question of mr. a's 'right' to desert his wife
is one of 'sexual morality'.
robbing an orchard is not an offense against some special morality
called 'fruit morality'.
it is an offense against honesty.
mr. a's action is an offense against good faith
(to solemn promises),
against gratitude
(toward one to whom he was deeply indebted)
and against common humanity.
our sexual impulses are thus being put in a position of preposterous privilege.
the sexual motive is taken to condone all sorts of behavior which,
if it had any other end in view,
would be condemned as
merciless,
treacherous
unjust.
now though i see no good reason for giving sex this privilege,
i think i see a strong cause.
it is this.
it is part of the nature of a strong erotic passion-
as distinct from a transient fit of appetite-
that makes more towering promises than any other emotion.
no doubt all our desires makes promises,
but not so impressively.
to be in love involves the almost irresistible conviction
that one will go on being in love until one dies,
and that possession of the beloved will confer,
not merely frequent ecstasies,
but settled, fruitful, deep rooted. lifelong happiness.
hence all seems to be at stake.
if we miss this chance we shall have lived in vain.
tat the very thought of such a doom
we sink into fathomless depths of self pity.
unfortunately these promises are found often to be quite untrue.
every experienced adult knows this to be so
as regards erotic passions
(except the one he himself is feeling at the moment).
we discount the world without end pretensions of our friends' amours
easily enough.
we know that such things sometimes last-
and sometimes don't.
and when they do last,
this is not because they promised at the outset to do so.
when two people achieve lasting happiness,
this is not solely because they are great lovers
but because they are also-
i must put it crudely-
good people;
controlled, loyal, fair minded, mutually adaptable people.
if we establish a 'right to (sexual) happiness
which supersedes all the ordinary rules of behavior,
we do so not because of what our passion
shows itself to be the experience
but because of what it professes to be while we are in the grip of it.
hence. while the bad behavior is real and works miseries and degradations,
the happiness which was the object of the behavior turns out
again and again to be illusory.
everyone (except mr. a and mrs. b)
knows that mr. a in a year or so may have the same reason
for deserting his new wife as for deserting his old.
he will see himself again as the great lover,
and his pity for himself will exclude all pity for the woman.
two further points remain. one is this.
a society in which conjugal infidelity is tolerated
must always be in the long run a society
adverse to women.
women, whatever a few male songs and satires
may say to the contrary,
are more naturally monogamous than men;
it is a biological necessity.
where promiscuity prevails,
they will therefore always be more often
the victims that the culprits.
also, domestic happiness is more necessary to them
than to us.
and the quality by which they most easily hold a man,
their beauty,
decreases every year after they have come to maturity,
but this does not happen to those qualities of personality
(women don't really care two cents about our looks)
by which we hold women.\
thus in the ruthless war of promiscuity
women are at a double disadvantage.
they play for higher stakes and are also more likely to lose.
i have no sympathy with moralists
who frown at the increasing crudity of female provocativeness.
these signs of desperate competition
fill me with pity.
secondly, though the 'right to happiness'
is chiefly claimed for the sexual impulse,
it seems to be impossible that the matter should stay there.
the fatal principle, once allowed in that department,
must sooner or later seep through our whole lives.
we thus advance toward a state of society in which
not only each man but every impulse in each man
claims carte blanche.
and then, though our technological skill may help us survive a little longer,
our civilization will have
died at heart,
and will- one dare not even add 'unfortunately'
-be swept away.
have we no 'right' to happiness?
after all, said clare, they had a right to happiness.
we were discussing something that once happened in our own neighborhood.
mr. a had deserted mrs. a
and got his divorce
in order to marry mrs. b,
who had likewise go her divorce
in order to marry mr. a.
and there was certainly no doubt
that mr. a and mrs. b were very much in love with one another.
if they continued to be in love.
and if nothing went wrong with their health or their income,
they might reasonably expect to be very happy.
it was equally clear that they were not happy
with their old partners.
mus. b had adored her husband at the outset.
but then he got smashed up in the war.
it was though he had lost his virility,
and it was known that he had lost his job.
life with him was no longer what
mrs. b bargained for.
poor mrs. a, too.
she had lost her looks-
and all her liveliness.
it might be true, as some said,
that she consumed herself by bearing his children
and nursing him through the long illness
that overshadowed their earlier married life.
you mustn't, by the way imagine that a
was the sort of man who nonchalantly threw a wife away
like the peel of an orange he'd sucked dry.
her suicide was a terrible shock to him.
we all knew this, for he told us so himself.
but what could i do? he said.
a man has a right to happiness.
i had to take my one chance when it came.
i went away thinking about the concept of
a 'right to happiness'.
at first this sounds to me as odd as
a right to good luck.
for i believe-whatever one school of moralists may say-
that we depend for a very great deal of our happiness or misery
on circumstances outside all human control.
a right to happiness doesn't, for me,make much more sense than
a right to be 6 feet tall
or have a millionaire for your father,
or to get good weather whenever you want to have a picnic.
i can understand a right as a freedom guaranteed me
by the laws of the society i live in.
thus, i have a right to travel along the public roads
because society gives me that freedom;
that's what we mean by calling the roads 'public'.
i can also understand a right as a claim guaranteed me by the laws.
and correlative to an obligation on someone else's part.
if i have a right to receive $100 from you,
this is another way of saying that you have a duty to pay me $100.
if the laws allow mr. a to desert his wife
and seduce his neighbor's wife, then, by definition,
mr. a has a legal right to do so,
and we need bring in no talk about happiness.
but of course that was not what clare meant.
she meant that he had not only a legal
but a moral right to act as he did.
in other words, clare is, or would be if she thought it out-
a classical moralist
after the style of thomas aqinas, grotius, hooker and locke.
she believes that behind the laws of the state there is a
Natural Law.
i agree with her.
i hold this conception to be basic to all civilization.
without it, the actual laws of the state become
an absolute,
as in hegel.
they cannot be criticized
because there is no norm against which
they should be judged.
the ancestry of clare's maxim,
'they have a right to happiness',
is august.
in words that are chrished by all civilized men,
but especially by americans,
it has been laid down that one of the rights of man is
a right to 'the pursuit of happiness'.
and now we get to the real point.
what did the writers of that august declaration mena?
it is quite certain what they did not mean.
they did not mean that man was entitled to pursued happiness
by any and every means-
including, say,
murder, rape, robbery, treason and fraud.
no society could be built on such a basis.
they meant 'to pursue happiness by all lawful means';
that is, by all means which the law of nature eternally sanctions
and which the laws of the nation shall sanction.
admittedly this seems at first to reduce their maxim to the tautology
that men (in pursuit of happiness)
have a right to do.
but tautologies, seen against their proper historical context,
are not always barren tautologies.
the declaration is primarily a denial of the political principles
which long governed europe;
a challenge flung down to the austrian and russian empires,
to england before the reform bills,
to bourbon france.
it demands that whatever means of pursuing happiness are lawful for any
should be lawful for all:
that 'man', not men of some particular cast, class, status or religion,
should be free to use them.
in a century when this is being unsaid by nation after nation
and party after party,
let us not call it a barren tautology.
but the question as to what means are 'lawful'-
what methods of pursuing happiness are either morally permissible
by the law of nature
or should be declared legally permissible
by the legislature of a particular nation-
remains exactly where it did.
and on that question i disagree with clare.
i don't think it is obvious that people
have the unlimited 'right to happiness'
which she suggests.
for one thing, i believe that clare,
when she says 'happiness'
means simply and solely 'sexual happiness'.
partly because women like clare
never use the word 'happiness in any other sense.
but also because i never heard clare
talk about the 'right' to any other kind.
she was rather leftist in her politics,
and would have been scandalized
if anyone had defended the actions of a ruthless
man eating tycoon
on the ground that his
consisted in making money and he was persuing his happiness.
she was also a rabid teetotaler;
i never heard her excuse an alcoholic
because he was happy when he was drunk.
a dood man of clare's friends,
and especially her female friends,
often felt-i've heard them say so-
that their own happiness would be perceptibly
increased
by boxing her ears.
i very much doubt if this would have brought
her theory of a right to happiness into play.
clare, in fact, is doing what the whole western world
seems to me
to have been doing for the last 40 odd years.
when i was a youngster,
all the progressive people were saying,
why all this prudery?
let us treat sex just as we treat all our other impulses.
i was simple minded enought to believe
they meant what they said.
i have discovered that they
meant exactly the opposite.
they meant that sex was to be treated
as no other impulse
in our nature
has ever been treated by
civilized people.
all the others, we admit,
have been bridled.
absolute obedience to your instinct for self preservation
is what we call cowardice;
to your acquisitive impulse, avarice.
even sleep must be resisted if you're a sentry.
but every unkindness and breach of faith seems to be condoned
provided that the object aimed at is
'four bare legs in a bed'.
it is like having a morality in which stealing fruit is considered wrong-
unless you steal nectarines.
and if you protest against this view
you are usually met with chatter about
the legitimacy and beauty and sanctity
of 'sex'
and accused of harboring some puritan prejudice agains it
as something disreputable or shameful.
i deny the charge.
foam born venus...
golden aphrodite...
our lady of cyprus...
i never breathed a word against you.
if i object to boys who steal my nectarines,
must i be supposed to disapprove of nectarines in general?
or even of boys in general?
it might, you know, be stealing i disapproved of.
the real situation is skillfully concealed by saying
that the question of mr. a's 'right' to desert his wife
is one of 'sexual morality'.
robbing an orchard is not an offense against some special morality
called 'fruit morality'.
it is an offense against honesty.
mr. a's action is an offense against good faith
(to solemn promises),
against gratitude
(toward one to whom he was deeply indebted)
and against common humanity.
our sexual impulses are thus being put in a position of preposterous privilege.
the sexual motive is taken to condone all sorts of behavior which,
if it had any other end in view,
would be condemned as
merciless,
treacherous
unjust.
now though i see no good reason for giving sex this privilege,
i think i see a strong cause.
it is this.
it is part of the nature of a strong erotic passion-
as distinct from a transient fit of appetite-
that makes more towering promises than any other emotion.
no doubt all our desires makes promises,
but not so impressively.
to be in love involves the almost irresistible conviction
that one will go on being in love until one dies,
and that possession of the beloved will confer,
not merely frequent ecstasies,
but settled, fruitful, deep rooted. lifelong happiness.
hence all seems to be at stake.
if we miss this chance we shall have lived in vain.
tat the very thought of such a doom
we sink into fathomless depths of self pity.
unfortunately these promises are found often to be quite untrue.
every experienced adult knows this to be so
as regards erotic passions
(except the one he himself is feeling at the moment).
we discount the world without end pretensions of our friends' amours
easily enough.
we know that such things sometimes last-
and sometimes don't.
and when they do last,
this is not because they promised at the outset to do so.
when two people achieve lasting happiness,
this is not solely because they are great lovers
but because they are also-
i must put it crudely-
good people;
controlled, loyal, fair minded, mutually adaptable people.
if we establish a 'right to (sexual) happiness
which supersedes all the ordinary rules of behavior,
we do so not because of what our passion
shows itself to be the experience
but because of what it professes to be while we are in the grip of it.
hence. while the bad behavior is real and works miseries and degradations,
the happiness which was the object of the behavior turns out
again and again to be illusory.
everyone (except mr. a and mrs. b)
knows that mr. a in a year or so may have the same reason
for deserting his new wife as for deserting his old.
he will see himself again as the great lover,
and his pity for himself will exclude all pity for the woman.
two further points remain. one is this.
a society in which conjugal infidelity is tolerated
must always be in the long run a society
adverse to women.
women, whatever a few male songs and satires
may say to the contrary,
are more naturally monogamous than men;
it is a biological necessity.
where promiscuity prevails,
they will therefore always be more often
the victims that the culprits.
also, domestic happiness is more necessary to them
than to us.
and the quality by which they most easily hold a man,
their beauty,
decreases every year after they have come to maturity,
but this does not happen to those qualities of personality
(women don't really care two cents about our looks)
by which we hold women.\
thus in the ruthless war of promiscuity
women are at a double disadvantage.
they play for higher stakes and are also more likely to lose.
i have no sympathy with moralists
who frown at the increasing crudity of female provocativeness.
these signs of desperate competition
fill me with pity.
secondly, though the 'right to happiness'
is chiefly claimed for the sexual impulse,
it seems to be impossible that the matter should stay there.
the fatal principle, once allowed in that department,
must sooner or later seep through our whole lives.
we thus advance toward a state of society in which
not only each man but every impulse in each man
claims carte blanche.
and then, though our technological skill may help us survive a little longer,
our civilization will have
died at heart,
and will- one dare not even add 'unfortunately'
-be swept away.
2.9.2013 PRESIDENT OBAMA WON'T 'AGREE'
i'm sorry.
i broke a rule of some long standing...again.
the temptation was that an email appeared in my mail
from senator pat toomey of pennsylvania.
from the little i read this senator is 'conservative'
i don't know if he is 'do it by the constitution or bust'
i read little to nothing these days
so it is easier to maintain normal blood pressure
and obey philippians 4.6-7.
but like i say, i was tempted to take a peek.
whizzing through all of the senator's current
accomplishments
i stopped at a little piece about the
(is it now three years since we descended into the illegality
of representative official refusing to even draw up a budget?)
the people who live that way at home are
either continuous wards of the state
or in a very bad way right now.
in his statement about the last crisis
was it january?
that the 'president' didn't 'agree'
i know from the one word where toomey lies on the political spectrum:
they are all in one lump right now,
men and women masquerading as representatives of the constitution
er, PEOPLE...and using the 'trust' committed to them to....
oh whatever, what's the use,
in many areas we are sleepwalking thru this national nightmare TOGETHER,
right?
let's draw up around the campfire and sing cumbaiya.
i jotted his allentown office #610.434.1444
and wrote out the following which i hope
(i probably will throw the note away and go on looking to God to help me
seek first HIS kingdom..)
to squeeze onto the 30 second allotment:
senator toomey
you speak of the president 'agreeing' to tax cuts
the president doesn't decide spending,
you and the representatives elected and delegated
by the people
to do that, do that.
besides the president doesn't pay for it.
the people do.
i encourage you to take a kamikazee course
during your time in washington.
i encourage you to publicly proclaim yourself a
ONE AND DONE REPRESENTATIVE.
encourage all the others to do the same.
i encourage you to VOTE NO TO ONE
MORE
P-E-N-N-Y
FOR ANYTHING.
until you leave office.
(who knows with any luck they'll impeach you
and you get out sooner!)
i encourage you to
SEEK IMPEACHMENT
OF
EVERY
MAN
AND
WOMAN
WHO
VOTES
FOR
ONE
PENNY.
God says,'thou shalt not steal'
and that includes by voting for it.
i broke a rule of some long standing...again.
the temptation was that an email appeared in my mail
from senator pat toomey of pennsylvania.
from the little i read this senator is 'conservative'
i don't know if he is 'do it by the constitution or bust'
i read little to nothing these days
so it is easier to maintain normal blood pressure
and obey philippians 4.6-7.
but like i say, i was tempted to take a peek.
whizzing through all of the senator's current
accomplishments
i stopped at a little piece about the
(is it now three years since we descended into the illegality
of representative official refusing to even draw up a budget?)
the people who live that way at home are
either continuous wards of the state
or in a very bad way right now.
in his statement about the last crisis
was it january?
that the 'president' didn't 'agree'
i know from the one word where toomey lies on the political spectrum:
they are all in one lump right now,
men and women masquerading as representatives of the constitution
er, PEOPLE...and using the 'trust' committed to them to....
oh whatever, what's the use,
in many areas we are sleepwalking thru this national nightmare TOGETHER,
right?
let's draw up around the campfire and sing cumbaiya.
i jotted his allentown office #610.434.1444
and wrote out the following which i hope
(i probably will throw the note away and go on looking to God to help me
seek first HIS kingdom..)
to squeeze onto the 30 second allotment:
senator toomey
you speak of the president 'agreeing' to tax cuts
the president doesn't decide spending,
you and the representatives elected and delegated
by the people
to do that, do that.
besides the president doesn't pay for it.
the people do.
i encourage you to take a kamikazee course
during your time in washington.
i encourage you to publicly proclaim yourself a
ONE AND DONE REPRESENTATIVE.
encourage all the others to do the same.
i encourage you to VOTE NO TO ONE
MORE
P-E-N-N-Y
FOR ANYTHING.
until you leave office.
(who knows with any luck they'll impeach you
and you get out sooner!)
i encourage you to
SEEK IMPEACHMENT
OF
EVERY
MAN
AND
WOMAN
WHO
VOTES
FOR
ONE
PENNY.
God says,'thou shalt not steal'
and that includes by voting for it.
Thursday, February 7, 2013
2.7.2013 CONSECRATION VII
on 1.30 i was joggled off the course i have been on for almost a year now of 'reading the bible through in a year'. made it as far as luke 12.1. for the last 9 days the progress has been to the last verse of chapter 17. so only 6 chapters in 9 days. it seems that the concept that had been growing in my heart to take up the practice of regularly greeting other 'believers in Jesus' with,
SO WHAT HAS GOD BEEN SAYING TO YOU,
in a strangely wonderful, but twisted way, has born fruit in the would be questioner.
the notebook i began that morning,
which has now reached a number of pages,
bears the heading,
WHAT IS JESUS SAYING TO ME?
since right now i am mostly reading His reported words.
the strong impression
i don't know how long this will last
was that of moving away from the practice of
reading through the daily assigned (3/5 on sunday) chapters
slowly, meditatively
to reading through only as quickly as
i am able to actually understand what He is saying
to the ones who first heard
and to every disciple who would ever hear or read them afterwards.
(not as if he were just saying and doing in some kind of vacuum
but in such a way that expected me to respond personally and appropriately
to what He said or did...as if i were personally present).
i must candidly say that my time with the Lord has moved to a different place
than it has ever occupied before.
it seems a very good thing.
but how i am totally 'snowed under' by it.
it's not at all the idea of
ok, He did/said this, so now i am saying/doing this.
the reading has rather turned a time of reading a book
into a daily encounter with a person.
it is poignant (keen/strong in mental appeal; affecting/moving the emotions)
i ask God to make it more.
i ask that He make this daily time absolutely transformative.
that i would become another person because of it.
that i, though a wretched sinner in fact,
would somehow be changed to waft abroad His beauty
in mysterious fragrance to His glory.
ie. no one would talk at all of me, only of God because of what i said and did
...just like they did when Jesus was here.
my times during this period have lengthened out considerably.
quite honestly i am reluctant to leave.
but i know that God' enemy, the devil
can transform Himself into a messenger of light.
i can lead a monastic existence never being away from the word or prayer,
i can speak with the tongue of men and of angels,
i can cast out devils and do many seeming wondrous works in His name.
and still hear those awful words
'depart from Me, you that work iniquity'.
what He has clearly been leading me to do,
ie. GET 54 READY. THEN SELL IT.
i find ingenious ways to avoid.
no matter how 'good seeming'
anything done to avoid obedience is
defacto (in fact, in reality)
sin.
last two days,
like chewing glass,
i have been enabled to
'chop its head off'
at one hour.
but, oh, i find it surpassingly sweet to spend the half hour bible time part!
i have hope that God will use this to my good and His glory.
SO WHAT HAS GOD BEEN SAYING TO YOU,
in a strangely wonderful, but twisted way, has born fruit in the would be questioner.
the notebook i began that morning,
which has now reached a number of pages,
bears the heading,
WHAT IS JESUS SAYING TO ME?
since right now i am mostly reading His reported words.
the strong impression
i don't know how long this will last
was that of moving away from the practice of
reading through the daily assigned (3/5 on sunday) chapters
slowly, meditatively
to reading through only as quickly as
i am able to actually understand what He is saying
to the ones who first heard
and to every disciple who would ever hear or read them afterwards.
(not as if he were just saying and doing in some kind of vacuum
but in such a way that expected me to respond personally and appropriately
to what He said or did...as if i were personally present).
i must candidly say that my time with the Lord has moved to a different place
than it has ever occupied before.
it seems a very good thing.
but how i am totally 'snowed under' by it.
it's not at all the idea of
ok, He did/said this, so now i am saying/doing this.
the reading has rather turned a time of reading a book
into a daily encounter with a person.
it is poignant (keen/strong in mental appeal; affecting/moving the emotions)
i ask God to make it more.
i ask that He make this daily time absolutely transformative.
that i would become another person because of it.
that i, though a wretched sinner in fact,
would somehow be changed to waft abroad His beauty
in mysterious fragrance to His glory.
ie. no one would talk at all of me, only of God because of what i said and did
...just like they did when Jesus was here.
my times during this period have lengthened out considerably.
quite honestly i am reluctant to leave.
but i know that God' enemy, the devil
can transform Himself into a messenger of light.
i can lead a monastic existence never being away from the word or prayer,
i can speak with the tongue of men and of angels,
i can cast out devils and do many seeming wondrous works in His name.
and still hear those awful words
'depart from Me, you that work iniquity'.
what He has clearly been leading me to do,
ie. GET 54 READY. THEN SELL IT.
i find ingenious ways to avoid.
no matter how 'good seeming'
anything done to avoid obedience is
defacto (in fact, in reality)
sin.
last two days,
like chewing glass,
i have been enabled to
'chop its head off'
at one hour.
but, oh, i find it surpassingly sweet to spend the half hour bible time part!
i have hope that God will use this to my good and His glory.
Tuesday, February 5, 2013
2.6.2012 PHILIP HENRY II
be sure you look to your secret duty;keep that up whatever you do.
the soul cannot prosper in the neglect of it.
he observed that apostacy generally begins at the closet door.
secret prayer is first neglected and carelessly performed,
then frequently omitted
and after a while wholly cast off;
and then farewell god and Christ and all religion.
..besides the deadness and coldness,
the distractions and wanderings..
there is also a kind of weariness which many times seizes their spirits,.
sometimes the impression..'enough for this time' comes
and needs to be ignored.
if the devil cannot keep us from God,
he will work a loathness to tarry with him..
the Spirit deals not with us as stocks and stones,
but as rational creatures. hosea 11.4
He expects and requires, that we should put forth ourselves
to the utmost
towards the working our hearts into a fervent frame
and when we are weak and wanting
He comes with help.
thus much seems to be implied in that expression,
the Spirit helpeth our infirmities..
it is an allusion to a man who has a great burden,
suppose a heavy log of wood to carry,
and he cannot manage it unless some one will come and
lay a shoulder under one end.
but if that help be offered, he is not altogether excused.
he must lay his shoulder under the other end.
if we find our hears dead and dull ans indisposed to prayer,
we are ready, presently to cast the blame upon the Spirit,
all our life is from Him.
that is true;
but he conveys life in the use of the means.
and, commonly, the fault that
we do not receive more life and quickening from His
is in ourselves.
we are wanting in stirring up our affections,
in laboring with our hearts, by meditation, which is a special means.
the Spirit meeteth him that rejoiceth, and worketh righeousness.
sometimes, however, a cause of deadness
may be overmuch confidence in ourselves;
when we set about duties in our own strength,
and have no eye to the Spirit,
but rely altogether upon self. philippians 3.3
this is as bad as the other.
the true mean between both is this;
so to labour with our hearts
as if we were to expect no assistance from the Spirit,
and yet so to rely upon His aid,
as if with our own hearts we had laboured nothing.
..he advised, that secret duty be performed secretly,
which was the admonition he gave sometimes to those
who caused their voice to be heard on high in that duty.
there are 2 doors,..to be shut when we go to prayer;
the door of our closet, that we may be secret;
the door of our hears, that we may be serious.
besides this, he and his wife constantly prayed together
morning and evening
and never, if they were together,
at home or abroad,
was it intermitted;
and from his own experience of the benefit of this practice,
he would take all opportunities to recommend it
to those in that relation..
he would say, that this is duty of husbands and wives
praying together..
this sanctifies the relation
and fetcheth in a blessing upon it,
makes the comforts of it the more sweet
and the cares and crosses of it the more easy,
and is an excellent means
of preserving and increasing love in the relation...
..he recommended..that the wife should be
sometimes called upon to pray with the husband,
that she might learn to perform duty in the family
in the husband's absence,
or in case he be removed by death...
it is comfortable if the moon rises when the sun sets.
..he made conscience ..a business of family worship,
in all the parts of it
and in it he was uniform, steady, and constant,
from the time that he was first called to the charge of a family,
to his dying day;
and according to his own practice,
he took all occasions to press it upon others.
his doctrine..from joshua 24.15, was that family worship is family duty.
he would say, sometimes,
if the worship of God be not in the house...
the Lord, have mercy upon us..
..as to the time of it, his rule was, commonly,
the earlier the better, both morning and evening;
in the morning, before worldly business crowded in,
early will i seek Thee.
..nor is it fit that the worship of God should
stand by and wait while the world's turn was served.
and early in the evening,
before the children and servants began to be sleepy;
and therefore, if it might be,
he would have prayer at night before supper,
that the body might be the more fit to serve the soul
in that service of God.
and indeed he did industriously contrive
all the circumstances of his family worship,
so as to make it most solemn,
and most likely answer the end
he always made it the business of every day,
and not, as too many, a bye-business.
this being his fixed principle,
all other affairs must be sure to give way to this.
(it was the observation of an excellent man,
that when he did hasten over holy duties,
out of an over eager desire to follow his worldly business,
he did many times meet with a cross in his business;
but when he did take his ordinary time,
God did make his other business to succeed the better
or else his mind was brought to submit to the will of God.
and he would tell those who objected against family worship,
that they could not get time for it;
that if they would but put on christian resolution at first,
they would not find the difficulty so great as they imagined;
but after a while, their other affairs would fall in
easily and naturally with this,
especially here there is that wisdom which is profitable to direct.
nay, they would find it to be a great preserver of
order and decency in a family
and it would be like a hem to all their other business,
to keep it from ravelling.
he was ever careful to have all his family present
at family worship;
though sometimes, living in the country,
he had a great household;
yet he would have not only his children
and sojourners, if he had any,
and domestick servants, but his workmen and day labourers,
and all that were employed by him, if they were within call,
to be present,
to join with him in this service;
and , as it was an act of his charity many times to set them to work for him,
so to that he added this act of piety, to set them to work for God.
and usually , when he paid his workmen their wages,
he gave them some good counsel about their souls.
yet, if any that should come to family worship,
were at a distance, and must be stayed for long,
he would rather want them,
than put the duty much out of time;
and would sometimes say, at night,
better one away, than all sleepy.
the performances of his family worship were the same
morning and evening.
he observed that, under the law,
the morning and evening lamb
had the same meat offering and drink offering. ex. 29.38-41
he always began with a short, but very solemn prayer,
imploring the divine presence and grace, assistance and acceptance;
particularly begging a blessing upon the word to be read,
in reference to which he often put up this petition,
-that the same Spirit that indited the scripture,
would enable us to understand the scripture,
and to make up something to ourselves out of it that may do us good.
and esteeming the word of god as his necessary food,
he would sometimes pray in a morning,
that our souls might have a good meal out of it...
he next sung a psalm and commonly he sung david's psalms
in order, throughout...
(..and did so without the common line between every line of text)
..thinking it more likely to be performed in the spirit
and with the understanding;;
the sense being not so broken, nor the affections interrupted,
as (with)..the line betwixt.
he next read a portion of scripture, taking the bible in order;
he would sometimes blame those who only pray in their families,
and do not read the scripture.
in prayer we speak to God; by the word, He speaks to us;
and is there any reason, saith he , that we would speak all?
..
he advised the reading of scripture in order;
for, though one star in the firmament of the scripture
differ from another star in glory,
yet wherever God hath a mouth to speak,
we should have an ear to hear:
and the diligent searcher may find much excellent matter
(foot:beloved, if you doe but take any piece of this word,
and stay upon it, as the bee doth upon the flower,
and will not off till you have got somewhat out of it;
if you be still digging in this mine,
this would make you rich in knowledge;
and, if you be rich in knowledge,
it will (can?) make you rich in grace likewise.
in those parts of scripture, which we are sometimes tempted
to think might have been spared.
how affectionately would he sometimes bless God
for every book, and chapter and verse and line in the bible!
every word of God he would say, is good,
but especially God, the word.
how sweet is it to a lost, undone sinner,
to be acquainted with a saviour!
what he read in his family, he always expounded;
and exhorted all...to do so,
as an excellent means of increasing their acquaintance with the scripture.
his expositions were not so much critical as plain, and practical and useful;
and such as tended to edification ,
and to answer the end for which the scriptures were written,
which is to make us wise to salvation.
and herein he had a peculiar excellence,
performing that daily exercise with so much judgment,
and at the same time with such facility and clearness,
as if every exposition had been premeditated;
and very instructive they were, as well as affecting to the auditors.
his observations were many times very pretty and surprising,
and such as one shall not ordinarily meet with.
commonly, in his expositions, he reduced the matter
of the chapter or psalm read, to some heads;
not by a logical analysis, which often minceth it too small,
and confounds the sense with the terms;
but by such a distribution as the matter did most easily and unforcedly fall into.
he often mentioned and said that ...
when sometimes he had hit upon some useful observation that was new to him,
he would say afterwards to those about him, -
how often have i read this chapter
and never before now took notice of such a thing in it!
he put his children, while they were with him,
to write these expositions; and when they were gone from him,
the strangers that sojourned with him did the same.
what collections his children had, though but broken and very imperfect hints,
yet, when afterwards they were disposed of in the world,
were of good used to them and their families.
some expositions of this nature, that is plain and practical
and helping to raise the affections and guide the conversation by the word..
..the method of his family worship.
the chapter or psalm being read and expounded,
he required from his children some account of what they could remember of it
and sometimes would discourse with them plainly and familiarly about it,
that he might lead them into an acquaintance with it;
and if it might be, impress something of it upon their hearts.
he then prayed and always kneeling, which he looked upon as .. fittest..
he usually fetched his matter and expressions in prayer,
from the chapter that was read and the psalm that was sung,
which was ..affecting, and helped to stir up and excite praying graces..
..he recommended the use of free prayer
(as opposed to forms such as the Lord's prayer)..
it may be objected (as to the practice of free prayer)
i am not learned, as others are;
neither have i such parts as others have;
therefore, it is best for me to pray out of a book.
this is grounded upon a mistake;
it is not learning and parts, but grace that doth it;
-it is the Spirit of grace and supplication, not of learning and supplication.
i deny not, but where grace and natural abilities
are together in the same person,
there, ordinarily, a man is the more powerful in prayer;
i mean, in affecting others who join;
and yet, another, who want these abilities
and is truly godly, may pray as acceptably..as he.
but it is said,
i distrust myself, i dare not go to God with a prayer of my own inditing;
it is, therefore, best for me to borrow one
that may have some method and elegance in it.
this also is ..a mistake.
God regards not elegancy in prayer
He cares not how little there is of the head in the duty,
so there be a great deal of the heart.
we must be well acquainted with that
boldness of access which we have to God,
upon all occasions, by Jesus Christ,
else we shall never do any thing this way. hebrews 4.14-6
we must approach God in prayer as children to a father.
ignorance of this causes formality and ceremony.
is not a tender hearted father far more delighted
with the lispings and stammerings of his little child,
when it first begins to speak,
than with the neatest, finest speech that he can hear from another?
and what is the reason?
why, it is his CHILD.
go to the the scrivener (scribe, notary) and get a petition drawn,
to present it to his father!
no; he comes with boldness,
'Father, i want clothes; will you please to give me them?
whereas, another must observe ceremonies, and circumstances,
or else have no hopes of success.
in family prayer he was usually most full in giving thanks for
family mercies, confessing family sins, and begging family blessings.
very particular he would sometimes be in prayer for his family;
if any were absent, they were sure to have an express petition put up for them.
he used to observe, concerning job 1.5,
that he offered burnt offerings for his children,
according to the number of them all, an offering for each child;
and so would he sometimes in praying for his children,
put up a petition for each child.
he always observed, at the annual return
of the birth day of each of his children, to bless God
for His mercy to him and his wife in that child;
the giving of it, the continuance of it, the comfort they had in it, etc.
with some special request to God for that child.
every servant and sojourner, at their coming into his family,
and their going out,
besides the daily remembrances of them,
had a particular petition put up for them,
according as their circumstances were.
the strangers, that were at any time within his gates,
he was wont particularly to recommend to God in prayer.
with much affection and christian concern for them
and their concernments.
he was daily mindful of those that desired his prayers for them
and would say sometimes,-
it is a great comfort that God knows who we mean in prayer, though we do not name them.
particularly providences concerning the country,
as to health or sickness, good or bad weather, or the like,
he commonly took notice of in prayer, as there was occasion;
and would often beg of God to fit us for the next providence, whatever it might be.
nor did he ever forget to pray for the peace of jerusalem.
he maintained, that supplication must be made for all saints;
for those you do not know, as well as for those you do;eph. 6.18
for those that differ from you, as well as for those with whom you agree;
for those who are in prosperity, as well as in adversity.
for all saints, because all are alike related to Jesus Christ;
because all are alike related to you, as fellow members;
and it will be an evidence you love them, as brethren,
when you love them all and pray for them all.
when you have nearest communion with God,
then remember me, said bernard to a friend;
then speak, say i, for the church.
..immediately after the prayer was ended, his children together,
with bended knee, asked blessing of him and their mother;
that is, desired of them to pray to God to bless them;
which blessing was given with great solemnity and affection;
and if any of them were absent, they were remembered,
the Lord bless you and your brother; or, -you and your sister that is absent.
this was his daily worship, which he never altered, unless,
as is after mentioned, nor ever omitted any part of,
though he went from home never so early or returned never so late
or had never so much business for his servants to do.
he would say that sometimes he saw cause to shorten them;
but he would never omit any of them;
for, if an excuse be once admitted for an omission,
it will be often returning.
he was not willing, unless the necessity were urgent,
that any should go from his house in a morning
before morning worship;
but up[on such as occasion, would mind his friends,
that-prayer and provender never hinder a journey
he managed his daily family worship,
so as to make it a pleasure and never a task
to his children and servants;
for he was seldom long, and never tedious in the service;
the variety of the duties made it the more pleasant;
so that none who joined with him had ever any reason to say,
behold, what a weariness is it!
such an excellent faculty he had of rendering religion
the most sweet and amiable employment in the world;
and so careful was he, like jacob,
to drive as the children could go,
not putting new wine into old bottles...
on thursday evenings, instead of reading, he catechized..
in the assembly's (westminster) catechism, with the proofs..
..on saturday evenings, his children and servants
gave him an account what they could remember
of the chapters that had been expounded all the week before, in order,
each a several part, helping one another's memories
for the recollecting of it.
this he called -gathering up the fragments which remained,
that nothing might be lost.
he would say to them sometimes, as Christ to his disciples,
-have ye understood all these things?
if not, he took that occasion to explain them more fully.
this exercise, which he constantly kept up all along,
was both delightful and profitable,
and being managed by him with so much prudence and sweetness,
helped to instill into those about him
betimes (early, in good time)
the knowledge and the love of the holy scriptures...
but on the Lord's day
(his grown daughter writes, i have long since been taught
the sabbath is a sign;
the institution a sign of God's love to us;
the sanctification, a sign of our love to Him.)
which he called and counted the queen of days,
the pearl of the week, and observed it accordingly...
in this, therefore, he was very exact,
and abounded in the work of the Lord in his family on that day...
his common salutation of his family or friends,
on the Lord's day in the morning,
was that of the primitive christians
the Lord is risen; he is risen indeed
making it his chief business on that day
to celebrate the memory of Christ's resurrection..
every Lord's day is a true christian's easter day.
he took care to have his family ready early on that day,
and was larger in exposition and prayer
on sabbath mornings that on other days.
he would often remember, that, under the law,
the daily sacrifice was doubled on sabbath days..
he had always a particular subject
for his expositions on sabbath mornings;
the harmony of the evangelists several times over,
the scripture prayers, the old testament prophesies of Christ...
he constantly sung a psalm after dinner
and another after supper..
and in the evening of the day his children and servants
were catechized and examined in the sense and meaning
of the answers in the catechism;
that they might not say it, as he used to tell them,
like a parrot-by rote.
then the day's sermons were repeated,
commonly by one of his children,
when they were grown up and while they were with him;
and the family gave an account what they could remember
of the word of the day,
which he endeavoured to fasten upon them,
as a nail in a sure place.
in his prayers..he was often more than ordinarily enlarged;
as one that found not only God's service perfect freedom,
but his work its own wages
and a great reward, not only after keeping,
but..in keeping God's commandments...
in that prayer he was usually very particular,
in praying for his family and all that belonged to it.
it was a prayer he often put up,
that we might have grace to carry it as a minister,
and a minister's wife
and a minister's children
and a minster's servants,
should carry it, that the ministry might in nothing be blamed.
he would sometimes be a particular intercessor
for the towns and parishes adjacent...
he had many years ago a man servant,
that was once overtaken in drink abroad;
for which, the next morning, at family worship,
he solemnly reproved him, admonished him, and prayed for him,
with a spirit of meekness,
and soon after parted with him.
but there were many that were his servants, who,
by the blessing of God upon his endeavours,
got those good impressions upon their souls
which they retained ever after;
and blessed God, with all their hearts,
that ever they came under his roof.
few went from his service till they were married,
and went to families of their own;
and some, after they had been married,
and had buried their yoke fellows,
returned to his service again, saying,
master, it is good to be here.
he brought up his children in the fear of God,
with a great deal of care and tenderness,
and did, by his practice, as well as upon all occasions in discourses,
condemn the indiscretion of those parents
who are partial in their affections to their children,
making a difference between them,
which he observed did often prove
of ill consequence in families;
and lay a foundation of envy, contempt, and discord,
which turns to their shame and ruin.
his carriage towards his children was with great mildness and gentleness,
as one who desired rather to be loved than feared by them...
he allowed his children a great degree of freedom with him,
which gave him the opportunity of reasoning them,
not frightening them,
into that which is good.
he did much toward the instruction of his children in the way of familiar discourse,
according to that excellent directory for religious education,
deuteronomy 6.7
thou shall whet (sharpen; make keen or eager, stimulate) these things
(so the word is,
which, he said, denoted frequent repetition of the same things)
these things upon thy children,
and shalt talk of them when thou sittest in thy house etc.
which made them love home and delight in his company ,
and greatly endeared religion to them.
5 lessons he observed were good to learn in the days of their youth:
1. to remember their creator..to love Him and fear Him.
2.to come to Jesus Christ...He will in no wise cast you out.
3. to bear the yoke in youth.
(those that have not been inured (accustom to hardship; toughen)
to the yoke of obedience will never endure the yoke of suffering)
the yoke is that which young ones cannot endure.
but it is good for them to bear it.
the yoke of the cross.
if god lay affliction on you when young,
do not murmur but bear that cross.
it is good to be trained up in the school of affliction.
TAKE My yoke'
His commandments are not grievous.
4. to flee youthful lusts. II timothy 2.22
5. to cleanse their way.
how? by taking heed thereto according to Thy word.
and if you do thus you are taught of God...
..he not only taught his children betimes to pray,
but when they were young he put them upon it,
to pray together,
and appointed them on saturdays in the afternoon
to spend some time together,
-none but they, and such of their age as might occasionally be with them,
-in reading good books,
especially those for children,
and in singing and praying;
and would sometimes tell them for their encouragement,
that the God with whom we have to do,
understands broken language.
and, if we do as well as we can in the sincerity of our hearts,
we shall not only be accepted, but taught to do better.
to him that hath, shall be given.
he sometimes set his children,
in their own reading of the scriptures,
to gather out such passages as they took most notice of,
and thought most considerable, and write them down.
he also directed them to insert in a paper book,
which each of them had for the purpose,
remarkable sayings and stories,
which they met with in reading such
other good books as he put into their hands.
the soul cannot prosper in the neglect of it.
he observed that apostacy generally begins at the closet door.
secret prayer is first neglected and carelessly performed,
then frequently omitted
and after a while wholly cast off;
and then farewell god and Christ and all religion.
..besides the deadness and coldness,
the distractions and wanderings..
there is also a kind of weariness which many times seizes their spirits,.
sometimes the impression..'enough for this time' comes
and needs to be ignored.
if the devil cannot keep us from God,
he will work a loathness to tarry with him..
the Spirit deals not with us as stocks and stones,
but as rational creatures. hosea 11.4
He expects and requires, that we should put forth ourselves
to the utmost
towards the working our hearts into a fervent frame
and when we are weak and wanting
He comes with help.
thus much seems to be implied in that expression,
the Spirit helpeth our infirmities..
it is an allusion to a man who has a great burden,
suppose a heavy log of wood to carry,
and he cannot manage it unless some one will come and
lay a shoulder under one end.
but if that help be offered, he is not altogether excused.
he must lay his shoulder under the other end.
if we find our hears dead and dull ans indisposed to prayer,
we are ready, presently to cast the blame upon the Spirit,
all our life is from Him.
that is true;
but he conveys life in the use of the means.
and, commonly, the fault that
we do not receive more life and quickening from His
is in ourselves.
we are wanting in stirring up our affections,
in laboring with our hearts, by meditation, which is a special means.
the Spirit meeteth him that rejoiceth, and worketh righeousness.
sometimes, however, a cause of deadness
may be overmuch confidence in ourselves;
when we set about duties in our own strength,
and have no eye to the Spirit,
but rely altogether upon self. philippians 3.3
this is as bad as the other.
the true mean between both is this;
so to labour with our hearts
as if we were to expect no assistance from the Spirit,
and yet so to rely upon His aid,
as if with our own hearts we had laboured nothing.
..he advised, that secret duty be performed secretly,
which was the admonition he gave sometimes to those
who caused their voice to be heard on high in that duty.
there are 2 doors,..to be shut when we go to prayer;
the door of our closet, that we may be secret;
the door of our hears, that we may be serious.
besides this, he and his wife constantly prayed together
morning and evening
and never, if they were together,
at home or abroad,
was it intermitted;
and from his own experience of the benefit of this practice,
he would take all opportunities to recommend it
to those in that relation..
he would say, that this is duty of husbands and wives
praying together..
this sanctifies the relation
and fetcheth in a blessing upon it,
makes the comforts of it the more sweet
and the cares and crosses of it the more easy,
and is an excellent means
of preserving and increasing love in the relation...
..he recommended..that the wife should be
sometimes called upon to pray with the husband,
that she might learn to perform duty in the family
in the husband's absence,
or in case he be removed by death...
it is comfortable if the moon rises when the sun sets.
..he made conscience ..a business of family worship,
in all the parts of it
and in it he was uniform, steady, and constant,
from the time that he was first called to the charge of a family,
to his dying day;
and according to his own practice,
he took all occasions to press it upon others.
his doctrine..from joshua 24.15, was that family worship is family duty.
he would say, sometimes,
if the worship of God be not in the house...
the Lord, have mercy upon us..
..as to the time of it, his rule was, commonly,
the earlier the better, both morning and evening;
in the morning, before worldly business crowded in,
early will i seek Thee.
..nor is it fit that the worship of God should
stand by and wait while the world's turn was served.
and early in the evening,
before the children and servants began to be sleepy;
and therefore, if it might be,
he would have prayer at night before supper,
that the body might be the more fit to serve the soul
in that service of God.
and indeed he did industriously contrive
all the circumstances of his family worship,
so as to make it most solemn,
and most likely answer the end
he always made it the business of every day,
and not, as too many, a bye-business.
this being his fixed principle,
all other affairs must be sure to give way to this.
(it was the observation of an excellent man,
that when he did hasten over holy duties,
out of an over eager desire to follow his worldly business,
he did many times meet with a cross in his business;
but when he did take his ordinary time,
God did make his other business to succeed the better
or else his mind was brought to submit to the will of God.
and he would tell those who objected against family worship,
that they could not get time for it;
that if they would but put on christian resolution at first,
they would not find the difficulty so great as they imagined;
but after a while, their other affairs would fall in
easily and naturally with this,
especially here there is that wisdom which is profitable to direct.
nay, they would find it to be a great preserver of
order and decency in a family
and it would be like a hem to all their other business,
to keep it from ravelling.
he was ever careful to have all his family present
at family worship;
though sometimes, living in the country,
he had a great household;
yet he would have not only his children
and sojourners, if he had any,
and domestick servants, but his workmen and day labourers,
and all that were employed by him, if they were within call,
to be present,
to join with him in this service;
and , as it was an act of his charity many times to set them to work for him,
so to that he added this act of piety, to set them to work for God.
and usually , when he paid his workmen their wages,
he gave them some good counsel about their souls.
yet, if any that should come to family worship,
were at a distance, and must be stayed for long,
he would rather want them,
than put the duty much out of time;
and would sometimes say, at night,
better one away, than all sleepy.
the performances of his family worship were the same
morning and evening.
he observed that, under the law,
the morning and evening lamb
had the same meat offering and drink offering. ex. 29.38-41
he always began with a short, but very solemn prayer,
imploring the divine presence and grace, assistance and acceptance;
particularly begging a blessing upon the word to be read,
in reference to which he often put up this petition,
-that the same Spirit that indited the scripture,
would enable us to understand the scripture,
and to make up something to ourselves out of it that may do us good.
and esteeming the word of god as his necessary food,
he would sometimes pray in a morning,
that our souls might have a good meal out of it...
he next sung a psalm and commonly he sung david's psalms
in order, throughout...
(..and did so without the common line between every line of text)
..thinking it more likely to be performed in the spirit
and with the understanding;;
the sense being not so broken, nor the affections interrupted,
as (with)..the line betwixt.
he next read a portion of scripture, taking the bible in order;
he would sometimes blame those who only pray in their families,
and do not read the scripture.
in prayer we speak to God; by the word, He speaks to us;
and is there any reason, saith he , that we would speak all?
..
he advised the reading of scripture in order;
for, though one star in the firmament of the scripture
differ from another star in glory,
yet wherever God hath a mouth to speak,
we should have an ear to hear:
and the diligent searcher may find much excellent matter
(foot:beloved, if you doe but take any piece of this word,
and stay upon it, as the bee doth upon the flower,
and will not off till you have got somewhat out of it;
if you be still digging in this mine,
this would make you rich in knowledge;
and, if you be rich in knowledge,
it will (can?) make you rich in grace likewise.
in those parts of scripture, which we are sometimes tempted
to think might have been spared.
how affectionately would he sometimes bless God
for every book, and chapter and verse and line in the bible!
every word of God he would say, is good,
but especially God, the word.
how sweet is it to a lost, undone sinner,
to be acquainted with a saviour!
what he read in his family, he always expounded;
and exhorted all...to do so,
as an excellent means of increasing their acquaintance with the scripture.
his expositions were not so much critical as plain, and practical and useful;
and such as tended to edification ,
and to answer the end for which the scriptures were written,
which is to make us wise to salvation.
and herein he had a peculiar excellence,
performing that daily exercise with so much judgment,
and at the same time with such facility and clearness,
as if every exposition had been premeditated;
and very instructive they were, as well as affecting to the auditors.
his observations were many times very pretty and surprising,
and such as one shall not ordinarily meet with.
commonly, in his expositions, he reduced the matter
of the chapter or psalm read, to some heads;
not by a logical analysis, which often minceth it too small,
and confounds the sense with the terms;
but by such a distribution as the matter did most easily and unforcedly fall into.
he often mentioned and said that ...
when sometimes he had hit upon some useful observation that was new to him,
he would say afterwards to those about him, -
how often have i read this chapter
and never before now took notice of such a thing in it!
he put his children, while they were with him,
to write these expositions; and when they were gone from him,
the strangers that sojourned with him did the same.
what collections his children had, though but broken and very imperfect hints,
yet, when afterwards they were disposed of in the world,
were of good used to them and their families.
some expositions of this nature, that is plain and practical
and helping to raise the affections and guide the conversation by the word..
..the method of his family worship.
the chapter or psalm being read and expounded,
he required from his children some account of what they could remember of it
and sometimes would discourse with them plainly and familiarly about it,
that he might lead them into an acquaintance with it;
and if it might be, impress something of it upon their hearts.
he then prayed and always kneeling, which he looked upon as .. fittest..
he usually fetched his matter and expressions in prayer,
from the chapter that was read and the psalm that was sung,
which was ..affecting, and helped to stir up and excite praying graces..
..he recommended the use of free prayer
(as opposed to forms such as the Lord's prayer)..
it may be objected (as to the practice of free prayer)
i am not learned, as others are;
neither have i such parts as others have;
therefore, it is best for me to pray out of a book.
this is grounded upon a mistake;
it is not learning and parts, but grace that doth it;
-it is the Spirit of grace and supplication, not of learning and supplication.
i deny not, but where grace and natural abilities
are together in the same person,
there, ordinarily, a man is the more powerful in prayer;
i mean, in affecting others who join;
and yet, another, who want these abilities
and is truly godly, may pray as acceptably..as he.
but it is said,
i distrust myself, i dare not go to God with a prayer of my own inditing;
it is, therefore, best for me to borrow one
that may have some method and elegance in it.
this also is ..a mistake.
God regards not elegancy in prayer
He cares not how little there is of the head in the duty,
so there be a great deal of the heart.
we must be well acquainted with that
boldness of access which we have to God,
upon all occasions, by Jesus Christ,
else we shall never do any thing this way. hebrews 4.14-6
we must approach God in prayer as children to a father.
ignorance of this causes formality and ceremony.
is not a tender hearted father far more delighted
with the lispings and stammerings of his little child,
when it first begins to speak,
than with the neatest, finest speech that he can hear from another?
and what is the reason?
why, it is his CHILD.
go to the the scrivener (scribe, notary) and get a petition drawn,
to present it to his father!
no; he comes with boldness,
'Father, i want clothes; will you please to give me them?
whereas, another must observe ceremonies, and circumstances,
or else have no hopes of success.
in family prayer he was usually most full in giving thanks for
family mercies, confessing family sins, and begging family blessings.
very particular he would sometimes be in prayer for his family;
if any were absent, they were sure to have an express petition put up for them.
he used to observe, concerning job 1.5,
that he offered burnt offerings for his children,
according to the number of them all, an offering for each child;
and so would he sometimes in praying for his children,
put up a petition for each child.
he always observed, at the annual return
of the birth day of each of his children, to bless God
for His mercy to him and his wife in that child;
the giving of it, the continuance of it, the comfort they had in it, etc.
with some special request to God for that child.
every servant and sojourner, at their coming into his family,
and their going out,
besides the daily remembrances of them,
had a particular petition put up for them,
according as their circumstances were.
the strangers, that were at any time within his gates,
he was wont particularly to recommend to God in prayer.
with much affection and christian concern for them
and their concernments.
he was daily mindful of those that desired his prayers for them
and would say sometimes,-
it is a great comfort that God knows who we mean in prayer, though we do not name them.
particularly providences concerning the country,
as to health or sickness, good or bad weather, or the like,
he commonly took notice of in prayer, as there was occasion;
and would often beg of God to fit us for the next providence, whatever it might be.
nor did he ever forget to pray for the peace of jerusalem.
he maintained, that supplication must be made for all saints;
for those you do not know, as well as for those you do;eph. 6.18
for those that differ from you, as well as for those with whom you agree;
for those who are in prosperity, as well as in adversity.
for all saints, because all are alike related to Jesus Christ;
because all are alike related to you, as fellow members;
and it will be an evidence you love them, as brethren,
when you love them all and pray for them all.
when you have nearest communion with God,
then remember me, said bernard to a friend;
then speak, say i, for the church.
..immediately after the prayer was ended, his children together,
with bended knee, asked blessing of him and their mother;
that is, desired of them to pray to God to bless them;
which blessing was given with great solemnity and affection;
and if any of them were absent, they were remembered,
the Lord bless you and your brother; or, -you and your sister that is absent.
this was his daily worship, which he never altered, unless,
as is after mentioned, nor ever omitted any part of,
though he went from home never so early or returned never so late
or had never so much business for his servants to do.
he would say that sometimes he saw cause to shorten them;
but he would never omit any of them;
for, if an excuse be once admitted for an omission,
it will be often returning.
he was not willing, unless the necessity were urgent,
that any should go from his house in a morning
before morning worship;
but up[on such as occasion, would mind his friends,
that-prayer and provender never hinder a journey
he managed his daily family worship,
so as to make it a pleasure and never a task
to his children and servants;
for he was seldom long, and never tedious in the service;
the variety of the duties made it the more pleasant;
so that none who joined with him had ever any reason to say,
behold, what a weariness is it!
such an excellent faculty he had of rendering religion
the most sweet and amiable employment in the world;
and so careful was he, like jacob,
to drive as the children could go,
not putting new wine into old bottles...
on thursday evenings, instead of reading, he catechized..
in the assembly's (westminster) catechism, with the proofs..
..on saturday evenings, his children and servants
gave him an account what they could remember
of the chapters that had been expounded all the week before, in order,
each a several part, helping one another's memories
for the recollecting of it.
this he called -gathering up the fragments which remained,
that nothing might be lost.
he would say to them sometimes, as Christ to his disciples,
-have ye understood all these things?
if not, he took that occasion to explain them more fully.
this exercise, which he constantly kept up all along,
was both delightful and profitable,
and being managed by him with so much prudence and sweetness,
helped to instill into those about him
betimes (early, in good time)
the knowledge and the love of the holy scriptures...
but on the Lord's day
(his grown daughter writes, i have long since been taught
the sabbath is a sign;
the institution a sign of God's love to us;
the sanctification, a sign of our love to Him.)
which he called and counted the queen of days,
the pearl of the week, and observed it accordingly...
in this, therefore, he was very exact,
and abounded in the work of the Lord in his family on that day...
his common salutation of his family or friends,
on the Lord's day in the morning,
was that of the primitive christians
the Lord is risen; he is risen indeed
making it his chief business on that day
to celebrate the memory of Christ's resurrection..
every Lord's day is a true christian's easter day.
he took care to have his family ready early on that day,
and was larger in exposition and prayer
on sabbath mornings that on other days.
he would often remember, that, under the law,
the daily sacrifice was doubled on sabbath days..
he had always a particular subject
for his expositions on sabbath mornings;
the harmony of the evangelists several times over,
the scripture prayers, the old testament prophesies of Christ...
he constantly sung a psalm after dinner
and another after supper..
and in the evening of the day his children and servants
were catechized and examined in the sense and meaning
of the answers in the catechism;
that they might not say it, as he used to tell them,
like a parrot-by rote.
then the day's sermons were repeated,
commonly by one of his children,
when they were grown up and while they were with him;
and the family gave an account what they could remember
of the word of the day,
which he endeavoured to fasten upon them,
as a nail in a sure place.
in his prayers..he was often more than ordinarily enlarged;
as one that found not only God's service perfect freedom,
but his work its own wages
and a great reward, not only after keeping,
but..in keeping God's commandments...
in that prayer he was usually very particular,
in praying for his family and all that belonged to it.
it was a prayer he often put up,
that we might have grace to carry it as a minister,
and a minister's wife
and a minister's children
and a minster's servants,
should carry it, that the ministry might in nothing be blamed.
he would sometimes be a particular intercessor
for the towns and parishes adjacent...
he had many years ago a man servant,
that was once overtaken in drink abroad;
for which, the next morning, at family worship,
he solemnly reproved him, admonished him, and prayed for him,
with a spirit of meekness,
and soon after parted with him.
but there were many that were his servants, who,
by the blessing of God upon his endeavours,
got those good impressions upon their souls
which they retained ever after;
and blessed God, with all their hearts,
that ever they came under his roof.
few went from his service till they were married,
and went to families of their own;
and some, after they had been married,
and had buried their yoke fellows,
returned to his service again, saying,
master, it is good to be here.
he brought up his children in the fear of God,
with a great deal of care and tenderness,
and did, by his practice, as well as upon all occasions in discourses,
condemn the indiscretion of those parents
who are partial in their affections to their children,
making a difference between them,
which he observed did often prove
of ill consequence in families;
and lay a foundation of envy, contempt, and discord,
which turns to their shame and ruin.
his carriage towards his children was with great mildness and gentleness,
as one who desired rather to be loved than feared by them...
he allowed his children a great degree of freedom with him,
which gave him the opportunity of reasoning them,
not frightening them,
into that which is good.
he did much toward the instruction of his children in the way of familiar discourse,
according to that excellent directory for religious education,
deuteronomy 6.7
thou shall whet (sharpen; make keen or eager, stimulate) these things
(so the word is,
which, he said, denoted frequent repetition of the same things)
these things upon thy children,
and shalt talk of them when thou sittest in thy house etc.
which made them love home and delight in his company ,
and greatly endeared religion to them.
5 lessons he observed were good to learn in the days of their youth:
1. to remember their creator..to love Him and fear Him.
2.to come to Jesus Christ...He will in no wise cast you out.
3. to bear the yoke in youth.
(those that have not been inured (accustom to hardship; toughen)
to the yoke of obedience will never endure the yoke of suffering)
the yoke is that which young ones cannot endure.
but it is good for them to bear it.
the yoke of the cross.
if god lay affliction on you when young,
do not murmur but bear that cross.
it is good to be trained up in the school of affliction.
TAKE My yoke'
His commandments are not grievous.
4. to flee youthful lusts. II timothy 2.22
5. to cleanse their way.
how? by taking heed thereto according to Thy word.
and if you do thus you are taught of God...
..he not only taught his children betimes to pray,
but when they were young he put them upon it,
to pray together,
and appointed them on saturdays in the afternoon
to spend some time together,
-none but they, and such of their age as might occasionally be with them,
-in reading good books,
especially those for children,
and in singing and praying;
and would sometimes tell them for their encouragement,
that the God with whom we have to do,
understands broken language.
and, if we do as well as we can in the sincerity of our hearts,
we shall not only be accepted, but taught to do better.
to him that hath, shall be given.
he sometimes set his children,
in their own reading of the scriptures,
to gather out such passages as they took most notice of,
and thought most considerable, and write them down.
he also directed them to insert in a paper book,
which each of them had for the purpose,
remarkable sayings and stories,
which they met with in reading such
other good books as he put into their hands.
Monday, February 4, 2013
2.5.2013 THE LIFE OF PHILIP HENRY by MATTHEW HENRY
this man was, like richard baxter, a nonconformist pastor in 1600s england, and, like baxter refused to criticize the government or disobey it's restricting laws on such pastors.
concerning his salvation experience as a child..
he would blame those who laid so much stress
on people knowing the exact time of their conversion,
which he thought was, with many, not possible to do.
who can so soon be aware of the day break,
or of the springing up of the seed sown?
the work of grace is better known in its effects than in its causes.
he would sometimes illustrate this by that saying
of the blind man to the pharisees,
who were so critical in examining the recovery of his sight.
this and the other i know not concerning it, but,
this one thing i know that whereas i was blind now i see. john 9.25
he would bear his testimony to the comfort and benefit of early piety,
and recommend it to all young people,
as a good thing to bear the yoke of the Lord Jesus in youth.
he would often witness against that wicked proverb,
a young saint, an old devil
and would have it said rather,
a young saint, an old angel....
in dealing with young people, how earnestly would he press this upon them, i tell you, you cannot begin too soon to be religious,
but you may put it off too long.
manna must be gathered early,
and he that is the first, must have the first..
eccles. 12.1, remember thy creator in the days of they youth;
or as in the original, 'the days of thy choice
-thy choice days and thy chusing days.
he would say sometimes,
the life of a christian is a life of labour;
son, go, work
his godfather, the earl of pemboke, had given him 10 pounds
to buy him a gown, to pay his fees and to set out with. (to oxford university)
this in his papers he puts a remark upon,
as a seasonable mercy in regard of some straits,
which providence, by the calamity of the times,
had brought his father to.
god had taught him from his youth that excellent principle,
which he adhered to all his days,
that every creature is that to us
and no more
than God makes it to be.
and therefore while many seek the ruler's favour,
and so expect to make their fortunes...
it is our wisdom to seek His favour,
who is the ruler of rulers,
and that is an effectual way to make sure our happiness.
at his ordination mr. malden, of newport, closed with an exhortation
directed to the newly ordained ministers, in which, mr. henry says
went near my heart.
as the nurse puts the meat first into her own mouth,
and chews it
and then feeds the child with it,
so should ministers do by the word,
preach it over beforehand to their own hearts..
we must do what we can, when we cannot do what we would
he was noted for
great industry in the pursuit of useful knowledge;
he was particularly observed to be very inquisitive
when he was among the aged and intelligent,
hearing them and asking them questions..
..he was a constant and diligent attendant upon those within his reach,
as a hearer..
wrote the sermons he heard
then recorded in his diary
what reached his heart, affected him and did him good.
examples, felix TREMBLED. acts 24.25..
much was spoken that reached my heart and present condition,
as if the Lord had sent the minister to preach purposely to me.
blessed by God!
it is a dreadful thing to sin against conviction;
and that i have done many a time. Father forgive me!
a convinced person finds a great deal less pleasure in sin than others do.
i can..acknowledge myself, therefore, so much the more a fool
to transgress without a cause.
sure, my sin is the greater.
sins against conviction border upon the sin against the Holy Ghost.
oh, how near then have i been to ruin!..
saving convictions melt the heart,
set the soul a praying,
subdue the will to live according to them.
mine, this day, produced the two former effects,
with hearty unfeigned resolutions touching the latter.
Lord, undertake for me!
i was told that i must not stay till some remarkable time
from which to date my conversion to God, as many do.
but i must make this day remarkable by doing it now.
after dangerous backsliding,
lo, i come to ghee, for Thou art the Lord my god!-
my God in Christ.
heard 2 sermons at bangor..
quicken Thou me in Thy way.
in the prayer before sermon, this confession was put up,
which my heart close with:
Lord, we want wisdom to carry ourselves as we ought in the world,
by reason whereof the work of the gospel in our hands is much hindered!
oh, my God, bestow upon me a wise and an understanding heart.
the doctrine was,
that god's people often want quickening in god's way.
i am sure i do.
oh, when had i cause to complain, my heart is dead to the world,
creatures, pleasures, sin?
but to duty, praying, preaching,
when almost is it otherwise?
Lord, Thou gavest life at first;
give more life!
at thistleworth. matt. 12.36..
the doctrine was,
idle words must be accounted for.
words that are unprofitable bring no glory to God,
no real good to ourselves of others,
are very sinful,
because they are an abuse of ..our tongue, which is our glory.
we are guilty of very many, every day, in every company.
from hence was inferred what need there is for us
to reckon with ourselves every night
for the idle words and other failings of the day before.
it is no wisdom to defer.
if we reflect not quickly, we shall forget.
..i have formerly been very talkative,
and in multitude of words there wants not sin.
lord cleanse my soul..
and mortify that corruption for me..
every day, more and more1
I peter 4.18..it was urged that is no easy matter to be saved.
it is difficult work to the Spirit to work grace in us
and to carry it on against corruptions, temptations, distractions.
i was exhorted to inquire,
1. can i choose to undergo the greatest suffering rather than commit the least sin?
2. can i embrace Christ with His cross?
3. can i work for god though there were no wages?
4. can i swim against the stream:
be good and bad times and places?
5. can i pull out right eyes for Christ,
and cut off right hands, etc?
i can do all this, and much more, through Christ's strengthening me.
at bangor from philippians 1.27..
the doctrine was,
it is the great duty of christians to have their conversation as becomes the gospel;
that is, clothed with the graces of
the gospel, faith, love, humility, meekness, self-denial, patience..
and in these to abound and grow.
it is an uncomely sight to see an old professor a young saint...
at ellesmere. from matthew 5.6. the doctrine was
hungry thirst souls shall be filled, partly here, perfectly hereafter,
with grace, comfort, glory.
such put a great value upon Christ.
men will part with any thing for food;
they will go far for it;
take pains to get it.
lord, evermore fill my soul with thyself!
creatures will not satisfy....
go with conscience...'one of the doctors, who visited huss, said to him,
if the council of constance (1414) should tell you that you have but one eye,
though you have really two,
you would be obliged to agree with the council.
huss..while God keeps me in my senses,
i would not say such a thing against my conscience ,
on the intreaty or command of the whole world.
about 1657...as to the state of his soul in these years,
it should seem by his diary,
that he was exercised with some doubts and fears
respecting it. i think, saith he,
never did any poor creature pass through
such a mixture of hope and fear, joy and sadness,
assurance and doubting, down and up,
as i have done these years past...
it would affect one, to hear one that
lived a life of communion with God,
complaining of great straitness in prayer..
no life at all in the duty, many wanderings;
if my prayers were written down and my vain thoughts interlined,
what incoherent nonsense would there be!
i am ashamed, Lord, i am ashamed!
oh, pity and pardon!
i find in nothing more of the deceitfulness of my heart than in secret worship.
oh, how hardly am i brought to it, and how little sweetness and delight
do i for the most part find in it!..
i have a froward peevish spirit unto this day, impatient of contradiction.
oh, that it were mortified..
..hear him suspecting the workings of pride of heart,
when he gave an account to a friend, who inquired of him,
touching the success of his ministry...
at another time he writes..
1. omissions innumerable. i fall short of duty in every relation..
2. much frowardness upon every occasion,
which fills my way with thorns and snares.
3. pride: a vein of it runs through all my conversation.
4. self seeking. corrupt ends in all i do.
applause of men oftentimes regarded more than the glory of god.
5. my own iniquity. many bubblings up of heart corruption,
and breakings forth too...
..hear him charging it upon himself,
that he was present at such a duty in the midst of
many distractions, not tasting sweetness in it etc.
when a fire is first kindled, saith he,
there is a deal of smoke and smother,
that afterwards whereas away;
so , in young converts, much
peevishness, frowardness, darkness;
so it hath been with my soul,
and so it is yet in a great measure.
Lord, pity, and do not quench the smoking flax;
though as yet it doth but smoke, set these sparks be blown up into a flame!
great mercies, but poor returns;
signal opportunities, but small improvements;
..he was good in profitable discourse,
yet in that he often bewails his barrenness and unprofitableness.
little good done or gotten such a day, for want of heart..
yet when he wanted a faith of assurance, he lived by a faith of adherence.
such a day, saith he, a full resignation was made of
all my concernments into the hands of my ..Rather;
let him deal with me as seemeth good in His eyes.
i am learning and labouring to live by faith.
Lord, help my unbelief!
another time he notes that many perplexing fears being upon his spirit,
they were all silenced with that sweet word, ..
fear none of those things which thou shalt suffer.
there is no living by a dead faith,..
no, nor by a living faith, unless lively.
Help, Lord, Thy poor servant, that my faith fail not!
i do not know that i ever saw my way clearer.
then why art thou cast down, o my soul?
he who prays most, will preach best.
spiritual beggars are special preachers.
Lord give me wisdom that i may preach in all my discourses. (conversations?)
we are really who we are relatively. (ie. in our homes with our family)
have a church in your house. (talk much with each other about God)
be much in secret fellowship with God in duty,
for it is secret trading (back and forth with God in heart?) that enriches the christian.
against faithful prayer - deadness, coldness, distractions, wanderings,
and the thought coming, 'you've spent too much time'..
if the devil can't keep me from coming to God,
he will try to work a loathness to tarry with Him.
be humbled before God in secret and take shame to ourselves.
don't lengthen prayer as a pretext,
neither avoid long prayer.
concerning his salvation experience as a child..
he would blame those who laid so much stress
on people knowing the exact time of their conversion,
which he thought was, with many, not possible to do.
who can so soon be aware of the day break,
or of the springing up of the seed sown?
the work of grace is better known in its effects than in its causes.
he would sometimes illustrate this by that saying
of the blind man to the pharisees,
who were so critical in examining the recovery of his sight.
this and the other i know not concerning it, but,
this one thing i know that whereas i was blind now i see. john 9.25
he would bear his testimony to the comfort and benefit of early piety,
and recommend it to all young people,
as a good thing to bear the yoke of the Lord Jesus in youth.
he would often witness against that wicked proverb,
a young saint, an old devil
and would have it said rather,
a young saint, an old angel....
in dealing with young people, how earnestly would he press this upon them, i tell you, you cannot begin too soon to be religious,
but you may put it off too long.
manna must be gathered early,
and he that is the first, must have the first..
eccles. 12.1, remember thy creator in the days of they youth;
or as in the original, 'the days of thy choice
-thy choice days and thy chusing days.
he would say sometimes,
the life of a christian is a life of labour;
son, go, work
his godfather, the earl of pemboke, had given him 10 pounds
to buy him a gown, to pay his fees and to set out with. (to oxford university)
this in his papers he puts a remark upon,
as a seasonable mercy in regard of some straits,
which providence, by the calamity of the times,
had brought his father to.
god had taught him from his youth that excellent principle,
which he adhered to all his days,
that every creature is that to us
and no more
than God makes it to be.
and therefore while many seek the ruler's favour,
and so expect to make their fortunes...
it is our wisdom to seek His favour,
who is the ruler of rulers,
and that is an effectual way to make sure our happiness.
at his ordination mr. malden, of newport, closed with an exhortation
directed to the newly ordained ministers, in which, mr. henry says
went near my heart.
as the nurse puts the meat first into her own mouth,
and chews it
and then feeds the child with it,
so should ministers do by the word,
preach it over beforehand to their own hearts..
we must do what we can, when we cannot do what we would
he was noted for
great industry in the pursuit of useful knowledge;
he was particularly observed to be very inquisitive
when he was among the aged and intelligent,
hearing them and asking them questions..
..he was a constant and diligent attendant upon those within his reach,
as a hearer..
wrote the sermons he heard
then recorded in his diary
what reached his heart, affected him and did him good.
examples, felix TREMBLED. acts 24.25..
much was spoken that reached my heart and present condition,
as if the Lord had sent the minister to preach purposely to me.
blessed by God!
it is a dreadful thing to sin against conviction;
and that i have done many a time. Father forgive me!
a convinced person finds a great deal less pleasure in sin than others do.
i can..acknowledge myself, therefore, so much the more a fool
to transgress without a cause.
sure, my sin is the greater.
sins against conviction border upon the sin against the Holy Ghost.
oh, how near then have i been to ruin!..
saving convictions melt the heart,
set the soul a praying,
subdue the will to live according to them.
mine, this day, produced the two former effects,
with hearty unfeigned resolutions touching the latter.
Lord, undertake for me!
i was told that i must not stay till some remarkable time
from which to date my conversion to God, as many do.
but i must make this day remarkable by doing it now.
after dangerous backsliding,
lo, i come to ghee, for Thou art the Lord my god!-
my God in Christ.
heard 2 sermons at bangor..
quicken Thou me in Thy way.
in the prayer before sermon, this confession was put up,
which my heart close with:
Lord, we want wisdom to carry ourselves as we ought in the world,
by reason whereof the work of the gospel in our hands is much hindered!
oh, my God, bestow upon me a wise and an understanding heart.
the doctrine was,
that god's people often want quickening in god's way.
i am sure i do.
oh, when had i cause to complain, my heart is dead to the world,
creatures, pleasures, sin?
but to duty, praying, preaching,
when almost is it otherwise?
Lord, Thou gavest life at first;
give more life!
at thistleworth. matt. 12.36..
the doctrine was,
idle words must be accounted for.
words that are unprofitable bring no glory to God,
no real good to ourselves of others,
are very sinful,
because they are an abuse of ..our tongue, which is our glory.
we are guilty of very many, every day, in every company.
from hence was inferred what need there is for us
to reckon with ourselves every night
for the idle words and other failings of the day before.
it is no wisdom to defer.
if we reflect not quickly, we shall forget.
..i have formerly been very talkative,
and in multitude of words there wants not sin.
lord cleanse my soul..
and mortify that corruption for me..
every day, more and more1
I peter 4.18..it was urged that is no easy matter to be saved.
it is difficult work to the Spirit to work grace in us
and to carry it on against corruptions, temptations, distractions.
i was exhorted to inquire,
1. can i choose to undergo the greatest suffering rather than commit the least sin?
2. can i embrace Christ with His cross?
3. can i work for god though there were no wages?
4. can i swim against the stream:
be good and bad times and places?
5. can i pull out right eyes for Christ,
and cut off right hands, etc?
i can do all this, and much more, through Christ's strengthening me.
at bangor from philippians 1.27..
the doctrine was,
it is the great duty of christians to have their conversation as becomes the gospel;
that is, clothed with the graces of
the gospel, faith, love, humility, meekness, self-denial, patience..
and in these to abound and grow.
it is an uncomely sight to see an old professor a young saint...
at ellesmere. from matthew 5.6. the doctrine was
hungry thirst souls shall be filled, partly here, perfectly hereafter,
with grace, comfort, glory.
such put a great value upon Christ.
men will part with any thing for food;
they will go far for it;
take pains to get it.
lord, evermore fill my soul with thyself!
creatures will not satisfy....
go with conscience...'one of the doctors, who visited huss, said to him,
if the council of constance (1414) should tell you that you have but one eye,
though you have really two,
you would be obliged to agree with the council.
huss..while God keeps me in my senses,
i would not say such a thing against my conscience ,
on the intreaty or command of the whole world.
about 1657...as to the state of his soul in these years,
it should seem by his diary,
that he was exercised with some doubts and fears
respecting it. i think, saith he,
never did any poor creature pass through
such a mixture of hope and fear, joy and sadness,
assurance and doubting, down and up,
as i have done these years past...
it would affect one, to hear one that
lived a life of communion with God,
complaining of great straitness in prayer..
no life at all in the duty, many wanderings;
if my prayers were written down and my vain thoughts interlined,
what incoherent nonsense would there be!
i am ashamed, Lord, i am ashamed!
oh, pity and pardon!
i find in nothing more of the deceitfulness of my heart than in secret worship.
oh, how hardly am i brought to it, and how little sweetness and delight
do i for the most part find in it!..
i have a froward peevish spirit unto this day, impatient of contradiction.
oh, that it were mortified..
..hear him suspecting the workings of pride of heart,
when he gave an account to a friend, who inquired of him,
touching the success of his ministry...
at another time he writes..
1. omissions innumerable. i fall short of duty in every relation..
2. much frowardness upon every occasion,
which fills my way with thorns and snares.
3. pride: a vein of it runs through all my conversation.
4. self seeking. corrupt ends in all i do.
applause of men oftentimes regarded more than the glory of god.
5. my own iniquity. many bubblings up of heart corruption,
and breakings forth too...
..hear him charging it upon himself,
that he was present at such a duty in the midst of
many distractions, not tasting sweetness in it etc.
when a fire is first kindled, saith he,
there is a deal of smoke and smother,
that afterwards whereas away;
so , in young converts, much
peevishness, frowardness, darkness;
so it hath been with my soul,
and so it is yet in a great measure.
Lord, pity, and do not quench the smoking flax;
though as yet it doth but smoke, set these sparks be blown up into a flame!
great mercies, but poor returns;
signal opportunities, but small improvements;
..he was good in profitable discourse,
yet in that he often bewails his barrenness and unprofitableness.
little good done or gotten such a day, for want of heart..
yet when he wanted a faith of assurance, he lived by a faith of adherence.
such a day, saith he, a full resignation was made of
all my concernments into the hands of my ..Rather;
let him deal with me as seemeth good in His eyes.
i am learning and labouring to live by faith.
Lord, help my unbelief!
another time he notes that many perplexing fears being upon his spirit,
they were all silenced with that sweet word, ..
fear none of those things which thou shalt suffer.
there is no living by a dead faith,..
no, nor by a living faith, unless lively.
Help, Lord, Thy poor servant, that my faith fail not!
i do not know that i ever saw my way clearer.
then why art thou cast down, o my soul?
he who prays most, will preach best.
spiritual beggars are special preachers.
Lord give me wisdom that i may preach in all my discourses. (conversations?)
we are really who we are relatively. (ie. in our homes with our family)
have a church in your house. (talk much with each other about God)
be much in secret fellowship with God in duty,
for it is secret trading (back and forth with God in heart?) that enriches the christian.
against faithful prayer - deadness, coldness, distractions, wanderings,
and the thought coming, 'you've spent too much time'..
if the devil can't keep me from coming to God,
he will try to work a loathness to tarry with Him.
be humbled before God in secret and take shame to ourselves.
don't lengthen prayer as a pretext,
neither avoid long prayer.
Friday, February 1, 2013
2.1.2012 PSALM 119.136 WHEN SHALL I BEGIN TO WEEP AND BE BROKEN?
taken from spurgeon's treasury of david
psalm 119.136 rivers of waters run down mine eyes, because they keep not Thy law.
Lord, let me weep for nought but sin,
and after none but Thee,
and then i would, O that i might!
a constant weeper be.
note: this psalm has 176 verses.
i noticed some similar themes in this psalm
so i started placing verses in one of the following categories
all of which i had in place before going thru the psalm again.
david, the author's:
1. only hope is God's word (remember, all he had in his day was maybe the book of job
and the penteteuch-1st 5 books of the bible..i think)
2. his resolve to obey God's word
3. his awareness and acknowledgement of his sin
4. assessment of those who don't keep God's word/
circumstances of difficulty between these people and himself
5. petitions to God
at verse 136 i found that there was a new category
for it was the first verse to speak, in any way, of
6. his love for other men
it impresses me that david does not seem to focus on HIS love for others.
he seems much more focused on his relationship with God.
as i think more about the little (1 verse) he speaks of his love for others,
and in an indirect way it comes that maybe not much needs be said about love
three things come to mind to ask myself about it:
1. do i weep for men?
2. do i keep God's commandments?
3. do i speak the truth to others?
by that scale i may or may not even be a 'featherweight'
(oh God have mercy and make my heart like Your's
or even anywhere close to david's.)
most of the easterns shed tears much more copiously than the people of europe.
the psalmist said rivers of waters ran down his eyes;
and though the language isbeautifully figurative,
i have no doubt it was also literally true.
i have myself seen arabs shed tears like streams. john gadsby
note: i recall when Jesus and His disciples
came to the home of the synagogue official
whose daughter had just died.
the mourners were all 'weeping and lamenting' for her.
when Jesus said,
'stop weeping, for she has not died, but is asleep.
they all began laughing at Him.
may God have mercy on our souls
and keep us from trusting any outward appearance
that gives the impression of godliness
when there is nothing there of substance,
only the misfortune of possessing
a natural inclination which mistakenly can be taken
by oneself and or others as a mark of godliness.
may Jesus, as He speaks truth to us,
reveal our hypocrisy to pave the way
for us to live genuinely before Himself and others.
note, the sins of sinners are the sorrows of saints.
we must mourn for that which we cannot mend. matthew henry
godly men are affected with deep sorrow for the sins of the ungodly.
let us consider the nature of this affection.
..it is not a stoical apathy
an affected carelessness;
much less a delighful partaking with sinful practices...
not a proud setting off of ones own goodness,
with marking the sin of others..
not the derisionand mocking of the folly of men..
not a bitter, bilious anger,
breaking forth into railings and reproaches
nor an upbraiding insultation.
nor a vindictive desire of punishment,
venting itslef in curses and imprecations.
the diciples..to Christ was far different from that way,
and yet He said to them,
'ye known not of what spirit ye are...robert leighton
the Lord requireth this (mourning bitterly for other men's sins)
to keeep our hearts the more tender and upright
it is an act God useth to make us more careful of our own soulds,
to be troubled at the sins of others, at sin in a third person.
it keepeth us at a great distance from temptation.
this is like quenching of fire in a neighbour's house;
before it comes near tthee, thou runnest with thy bucket.
there is no way to keep us free from the infection, so much as mourning.
the sould will never agree to do that which it gieved itself to see another do.
and, as it keepeth us upright, so also humble, fearful of divine judgment,.
tender lest we ourselves offend and draw down the wrath of god.
he that shruggeth when he seeth a snake creeping u0pon another,
will much more be afraid when it cometh near to imself.
in our own sins we have the advantage of conscience
scourging the soul with remorse and shame.. thomas manton
thus uniformly is the character of god's people represented-
not merely as those who are free from-
but as 'those that sigh ans cry for -
all the abominations that are done in the midst of the land ezekiel 9.4
and who does not see what an enlarged sphere still presents itself on every side
for the unrestrained exercise of christian compassion?
the appalling spectacle of a world apostatized from God,
of multitudes sporting with everlasting destruction-
as if the God of heaven were 'a man what he should lie'
is surely enough to force 'rivers of waters' from the hearts
of those that are concerned for His honour.
what a mass of sin ascends as a cloud before the Lord,
from a single heart!
add the aggregate of
a village, a town a country, a world!
every day-every hour-every moment.
well might the rivers of waters rise to an over flowing tide,
ready to burst its barriers. charles bridges
note: Jesus wept with and for lazarus' sisters in his death..
and for the continual, GREAT loss;;
for all the mutitudinous calamitiess that come
from man's fall away from al who God is...
jesus wept over the insanity that grips and holds the human heart
(unless freed by His grace)
in an awful, prideful, willful, hateful,vengeful human opposition
to his only creator, sustainer and possible redeemer.
the vices of the religious are the shame of religion:
the sight of this hath made the stoutest champions of Christ melt into tears.
david was one of those great worthies of the world,
not matchable in his times, yet he weeps.
did he tear in pieces a bear like a kid?
rescue a lamb with the death of a lion?
foil a mighty giant, that had dared the whole army of God?
did he like a whirlwind, bear down and beat down his enemies before him;
and now, does he, like a child or a woman, fall a weeping?
yes, he had heard the name of god blasphemed,
seen his holy rites profaned, His statutes vilipended
and violence offered to the pure chastity of that holy virgin, religion;
this resolved that valiant heart into tears.. thomas adams
ezekiel 9.8-9 then it came about as they were striking and i alone was left,
that i fell on my face and cried out saying,
'alas, Lord God art Thou destroying the whole remnant of israel
by pouring out Thy wrath on jerusalem?
then he said to me,
'the iniquity of the house of israel and judah is very, very great,
and the land is filled with blood
and the city is full of perversion;
for they say '
'the Lord has forsaken the land, and
'THE LORD DOES NOT SEE!
psalm 119.136 rivers of waters run down mine eyes, because they keep not Thy law.
Lord, let me weep for nought but sin,
and after none but Thee,
and then i would, O that i might!
a constant weeper be.
note: this psalm has 176 verses.
i noticed some similar themes in this psalm
so i started placing verses in one of the following categories
all of which i had in place before going thru the psalm again.
david, the author's:
1. only hope is God's word (remember, all he had in his day was maybe the book of job
and the penteteuch-1st 5 books of the bible..i think)
2. his resolve to obey God's word
3. his awareness and acknowledgement of his sin
4. assessment of those who don't keep God's word/
circumstances of difficulty between these people and himself
5. petitions to God
at verse 136 i found that there was a new category
for it was the first verse to speak, in any way, of
6. his love for other men
it impresses me that david does not seem to focus on HIS love for others.
he seems much more focused on his relationship with God.
as i think more about the little (1 verse) he speaks of his love for others,
and in an indirect way it comes that maybe not much needs be said about love
three things come to mind to ask myself about it:
1. do i weep for men?
2. do i keep God's commandments?
3. do i speak the truth to others?
by that scale i may or may not even be a 'featherweight'
(oh God have mercy and make my heart like Your's
or even anywhere close to david's.)
most of the easterns shed tears much more copiously than the people of europe.
the psalmist said rivers of waters ran down his eyes;
and though the language isbeautifully figurative,
i have no doubt it was also literally true.
i have myself seen arabs shed tears like streams. john gadsby
note: i recall when Jesus and His disciples
came to the home of the synagogue official
whose daughter had just died.
the mourners were all 'weeping and lamenting' for her.
when Jesus said,
'stop weeping, for she has not died, but is asleep.
they all began laughing at Him.
may God have mercy on our souls
and keep us from trusting any outward appearance
that gives the impression of godliness
when there is nothing there of substance,
only the misfortune of possessing
a natural inclination which mistakenly can be taken
by oneself and or others as a mark of godliness.
may Jesus, as He speaks truth to us,
reveal our hypocrisy to pave the way
for us to live genuinely before Himself and others.
note, the sins of sinners are the sorrows of saints.
we must mourn for that which we cannot mend. matthew henry
godly men are affected with deep sorrow for the sins of the ungodly.
let us consider the nature of this affection.
..it is not a stoical apathy
an affected carelessness;
much less a delighful partaking with sinful practices...
not a proud setting off of ones own goodness,
with marking the sin of others..
not the derisionand mocking of the folly of men..
not a bitter, bilious anger,
breaking forth into railings and reproaches
nor an upbraiding insultation.
nor a vindictive desire of punishment,
venting itslef in curses and imprecations.
the diciples..to Christ was far different from that way,
and yet He said to them,
'ye known not of what spirit ye are...robert leighton
the Lord requireth this (mourning bitterly for other men's sins)
to keeep our hearts the more tender and upright
it is an act God useth to make us more careful of our own soulds,
to be troubled at the sins of others, at sin in a third person.
it keepeth us at a great distance from temptation.
this is like quenching of fire in a neighbour's house;
before it comes near tthee, thou runnest with thy bucket.
there is no way to keep us free from the infection, so much as mourning.
the sould will never agree to do that which it gieved itself to see another do.
and, as it keepeth us upright, so also humble, fearful of divine judgment,.
tender lest we ourselves offend and draw down the wrath of god.
he that shruggeth when he seeth a snake creeping u0pon another,
will much more be afraid when it cometh near to imself.
in our own sins we have the advantage of conscience
scourging the soul with remorse and shame.. thomas manton
thus uniformly is the character of god's people represented-
not merely as those who are free from-
but as 'those that sigh ans cry for -
all the abominations that are done in the midst of the land ezekiel 9.4
and who does not see what an enlarged sphere still presents itself on every side
for the unrestrained exercise of christian compassion?
the appalling spectacle of a world apostatized from God,
of multitudes sporting with everlasting destruction-
as if the God of heaven were 'a man what he should lie'
is surely enough to force 'rivers of waters' from the hearts
of those that are concerned for His honour.
what a mass of sin ascends as a cloud before the Lord,
from a single heart!
add the aggregate of
a village, a town a country, a world!
every day-every hour-every moment.
well might the rivers of waters rise to an over flowing tide,
ready to burst its barriers. charles bridges
note: Jesus wept with and for lazarus' sisters in his death..
and for the continual, GREAT loss;;
for all the mutitudinous calamitiess that come
from man's fall away from al who God is...
jesus wept over the insanity that grips and holds the human heart
(unless freed by His grace)
in an awful, prideful, willful, hateful,vengeful human opposition
to his only creator, sustainer and possible redeemer.
the vices of the religious are the shame of religion:
the sight of this hath made the stoutest champions of Christ melt into tears.
david was one of those great worthies of the world,
not matchable in his times, yet he weeps.
did he tear in pieces a bear like a kid?
rescue a lamb with the death of a lion?
foil a mighty giant, that had dared the whole army of God?
did he like a whirlwind, bear down and beat down his enemies before him;
and now, does he, like a child or a woman, fall a weeping?
yes, he had heard the name of god blasphemed,
seen his holy rites profaned, His statutes vilipended
and violence offered to the pure chastity of that holy virgin, religion;
this resolved that valiant heart into tears.. thomas adams
ezekiel 9.8-9 then it came about as they were striking and i alone was left,
that i fell on my face and cried out saying,
'alas, Lord God art Thou destroying the whole remnant of israel
by pouring out Thy wrath on jerusalem?
then he said to me,
'the iniquity of the house of israel and judah is very, very great,
and the land is filled with blood
and the city is full of perversion;
for they say '
'the Lord has forsaken the land, and
'THE LORD DOES NOT SEE!
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