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Edward Taylor, My Shattered Fancy.5

25 Wednesday Nov 2020

Posted by memoirandremains in Edward Taylor

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Edward Taylor, Heaven, Literature, Meditation 29, My Shattered Fancy, poem, Poetry, Puritan Poetry, Singing

This stanza presents a question without an answer, but it does mention the response.

My Lord, what is it that Thou dost bestow?
The praise on this account fills up, and throngs
Eternity brimful, doth overflow
The heavens vast with rich angelic songs.
How should I blush? How tremble at this thing,
Not having yet my gam-ut learned to sing.

The introductory question, “What is that thou does bestow?” is not directly answered. The implied answer is, An engrafting of your life into my life, which results in you being brought into my web of relationships.

The rhythm of the first line puts the emphasis on the first word of the question, “What”. It does this by placing the word immediately after a pause and accented syllable. 

my LORD, WHAT is IT that THOU dost BEstow?

Yes, what is it? The rhythm makes it impossible to run past the question. 

It is now interesting that the question is not answered.  It is assumed by the word “this”


The praise on this account fills up, and throngs
Eternity brimful

But he never clearly says what “this” is.  He does raise the matter of relations again in the next stanza, “Thy graceful family”.  But here it is merely implied.

The result of this “this” is unceasing praise throughout heaven:

The praise on this account fills up, and throngs
Eternity brimful, doth overflow
The heavens vast with rich angelic songs.

In this, Taylor is again on solid scriptural ground. First, Taylor has come to a gathering:

Hebrews 12:22–23 (KJV 1900)

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

Second, the most common scene in the pictures of heaven is one of singing:

Revelation 5:8–14 (KJV 1900) 

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 

11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. 

The picture of heaven being “brimful” and overflowing with song is remarkable. We normally do not picture songs as occupying a space, but here the songs are palpable. 

As is most common in Taylor, he pauses for a moment at the fact that he is not fit to be present in this company. Taylor’s treatise on the Lord’s Supper begins with a discussion of the scene in Matthew 25 of the man who is present at the wedding feast but lacks the proper garments. That image seems to lie behind Taylor’s unfitness which these preparations were met to remedy.

He says:

How should I blush? How tremble at this thing,
Not having yet my gam-ut learned to sing.

His gamut would be the full range music. The original usage from Gamma (the Greek letter) which in Medieval music was on tone lower than middle A + ut. The concept developed into the full range of musical notes which a voice or instrument could produce. In our modern usage, the origin in music has dropped out and now the concept is merely the full range. Here, Taylor has the musical usage in mind:

How can I possibly participate in this singing and not be ashamed – I don’t know how to sing with these angels.

A Pilgrim’s Song, Horatius Bonar

24 Tuesday Apr 2018

Posted by memoirandremains in Horatius Bonar, Hymns, Singing, Singing, Uncategorized

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Death, Horatius Bonar, Hymns, Singing, Songs

(I have a lovely little volume from 1871 which fits in my pocket. Hymns of Faith and Hope by Horatius Bonar, D.D. This week two friends lost someone they loved (an aged mother for one, a young wife for the other). As I was reading through these hymns, I came upon three which made a pointed impression upon me. Christianity is a great answer to death (that is, death is not the final word). Anyway, here is one)

 

A few more years shall roll

A few more seasons come,

And we shall be with those that rest

Asleep within the tomb.

Then, O my Lord, prepare

My soul for that great day;

O wash me in Thy precious blood

And take my sins away!

A few more suns shall set

O’er these dark hills of time,

And we shall be where suns are not,

A far serener clime.

Then, O my Lord, prepare

My soul for that blest day;

O wash me in Thy precious blood

And take my sins away!

 

A few more storms shall beat

On this wild rocky shore,

And we shall be where tempests cease,

And surges swell no more.

Then, O my Lord, prepare

My soul for that calm day;

O wash me in Thy precious blood

And take my sins away!

 

A few more struggles here,

A few more partings o’er,

A few more toils, a few more tears,

And we shall weep no more.

Then, O my Lord, prepare

My soul for that bright day;

O wash me in Thy precious blood

And take my sins away!

 

A few more Sabbaths here

Shall cheer us on our way,

And we shall reach the endless rest,

The eternal Sabbath day.

Then, O my Lord, prepare

My soul for that sweet day;

O wash me in Thy precious blood

And take my sins away!

 

‘Tis but a little while,

And He shall come again,

Who died that we might live, who lives

That we with Him may reign.

Then, O my Lord, prepare

My soul for that glad day;

O wash me in Thy precious blood

And take my sins away!

Of Mice and Men: Singing

14 Saturday Nov 2015

Posted by memoirandremains in Proverbs, Psalms, Revelation

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Babylon, Black Holes, Crickets, judgment, Mice, Mouse, Music, Proverbs 29:6, Psalm 98, Revelation, Revelation 18, Singing, Stars

14764714441_356d3ed7da_o

The sheer amount of music in the world is striking. Not only do black holes and crickets make music, it turns out that mice do as well:

It’s true: Mice actually sing, especially when they’re looking for a mate. That’s not anything new. But unlike birdsong, mouse-song is much too high-pitched for humans to hear. So no, it’s not exactly Cinderella-esque, as you can hear for yourself in the above video. But it is shockingly intricate.

God seems utterly delighted with music. While not exhaustive, here a few things to consider

First, it is the mark of a righteous man:

Proverbs 29:6 (ESV)

6  An evil man is ensnared in his transgression,

but a righteous man sings and rejoices.

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Central Africa Preaching Academy

24 Tuesday Feb 2015

Posted by memoirandremains in Music, Uncategorized

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Central Africa Preaching Academdy, Music, Singing

Thinking of “Happy Songs” in Church

13 Friday Jun 2014

Posted by memoirandremains in Praise, Psalms

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Disorientation, Happy Songs, Orientation, Psalms, Singing, Songs, Spiriuality of the Psalms, Walter Brueggemann

Brueggemann notes that Psalms come in three types: Psalms of orientation, disorientation & reorientation” (notably, the Cross of Christ is the great disorienting/reorienting event in history). Psalms of orientation affirm the goodness of God’s created order, a truth which inheres despite the corrupting effects of sin and the fall.

Thus, there is a right reason to sing songs & Psalms of orientation even after Genesis 3. However, as he notes, often the motivation for such songs & Psalms does not come from an affirmation of God’s goodness but rather our own cultural comfort:

Such a “mismatch” between our life experience of disorientation and our faith speech of orientation could be a great evangelical “nevertheless” (as in Habakkuk 3:18). Such a counter-statement insists that God does in any case govern, rule, and order, regardless of how the data seem to appear. And therefore, songs of torah, wisdom, creations, and retribution speak truly, even if the world is experienced as otherwise. It is possible that the church uses the psalms of orientation in this way.

But at best, this is only partly true. It is my judgment that this action of the church is less a defiance guided by faith and founded in the good news, and much more a frightened, numb denial and deception that does not want to acknowledge or experience the disorientation of life. The reason for such relentless affirmation of orientation seems to come, not from faith, but from the wishful optimism of our culture. Such a denial and cover-up, which I take it to be, is an odd inclination for passionate Bible users, given the large number of psalms that are songs of lament, protest, and complaint about the incoherence that is experienced in the world. At least it is clear that a church that goes on singing “happy songs” in the face of raw reality is doing something very different from what the Bible itself does.

Spirituality of the Psalms, 27

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 12, Meditation

12 Monday May 2014

Posted by memoirandremains in Biblical Counseling, Meditation, Paul Baynes, Spiritual Disciplines

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2 Chronicles 5:16, Brief Directions Onto a Godly Life, Godly Disciplines, Jeremiah 17:9, John 13:23, Joshua 1:8, Meditation, Paul Bayne, Paul Baynes, Prayer, Preaching, Psalm 110:57, Psalm 119:97, Psalm 15:4, Psalm 55:17, Psalms, Public Prayer, Public Worship, Puritan, Singing, Spiritual Disciplines

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/09/paul-baynes-brief-directions-unto-a-godly-life-chapter-eleven/

CHAPTER TWELVE: PRIVATE DISCIPLINES, MEDITATION

Meditation

The second private help is meditation; and that is when we do of purpose separate ourselves from all other things, and consider as we are able and think of some points of instruction necessary to lead us forward to the kingdom of heaven, and the better strengthening us against the Devil and this present evil world, and to the well-ordering of our lives. This heavenly communion with God and ourselves is that which the Fathers called soliloquies: which must be distinguished from ordinary thinking of good things and pondering of words and actions, which yet in Scriptures is called meditation: Joshua 1:8, Psalm 119:97. For that [careful consideration of things] ought never to be wanting [lacking], beinga part of watchfulness, and is exercised together with prayer; but this is more solemn: when a man of set purpose does separate himself from other business to solace himself in these holy and heavenly thoughts.

The matter of this meditation may be on any part of God’s Word, of God himself and his works of mercy and judgment, or our own estate, the vanity and misery of this world and of the manifold privileges which we with the rest of God’s children and joy (but [it should be] especially of those things which we have most special need of).

The great and necessary use of this duty may well appear even in the hearts of good Christians, in which there is much naughtiness;[1] so many rebellions and [such] loathsome filthiness that [it] makes some despair of reforming; and therefore they cease to endeavor it. Yet if such noisome poisons be suffered to lurk and remain in them, they will not only as sour weeds choke the plants of grace within us, but also grow up themselves, and bring forth most noisome and dangerous fruit, as by woeful experience men feel and try.

The Great Benefit of Meditation

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Paul Baynes, Brief Directions Unto a Godly Life, Chapter Eleven

09 Friday May 2014

Posted by memoirandremains in Biblical Counseling, Paul Baynes, Watching

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Brief Directions Onto a Godly Life, Godly Disciplines, Paul Bayne, Paul Baynes, Prayer, Preaching, Psalms, Public Prayer, Public Worship, Puritan, Singing, Spiritual Disciplines, Watching

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/12/24/paul-baynes-brief-directions-onto-a-godly-life-chapter-ten/

CHAPTER ELEVEN: PRIVATE DISCIPLINES: WATCHING

The first private help is watchfulness: which is a careful observing of our hearts (Proverbs 4:25); diligent looking to our ways (Psalm 39:1) that they may be pleasing and acceptable to God.

The necessity of this help may appear many ways, for without this, sobriety is lost (first Peter 5:7) and the force of our prayers abated (Matthew 26:1). And for want of this (as experience shows) many Christians are not acquainted with a well ordered and settled course, but out and in, off and on, never stayed; because of the contrary carelessness and security, many, not evil men or plunged into the various noisome temptations, and find many wounds in their souls, and lack many comforts in their lives. So that some are as untrusty [untrustworthy] as Gehazi (1 Kings 5:15-27); some as hasty, furious, and unsociable as Nabal (1 Samuel 25:10-12).

What Watching Entails

The manner of this watchfulness is set down by the apostle (2 Timothy 4:5) to be in all things at all times and by all occasions in all places with all persons, and that constantly, so long as we are in danger of temptation (Mark 13:33).

All of us therefore that desire to walk with God in peace, may go about this duty to purpose and set our minds and delight upon it; our evil lust wherewith we be full fraught, to carry us headlong into sundry [various] iniquities, and so much that we can go about nothing but we may feel (if we can discern) but some one or other of them is in our way to hurt us, and at hand to molest and disquiet.

If we be occupied in spiritual duties, we have shame and hypocrisy on the one side to hinder us; dullness, weariness, untowardness, etc., on the other side to break us off. In things lawful, we are secure and careless no matter what the manner or end may be. In evil, we have eyes open to see the seeming pleasure or profit they promise, and reason to extenuate the danger; but we have no ears to receive the strongest dissuasions that can be brought.

We Must Watch

We therefore must be skillful to know these disordered lust, diligent to espy [spy them out], prevent and avoid them. We must abstain and wean ourselves from that which our hearts would desire most (1 Peter 2:10). We must not dally with the baits of sin. We must not be so bold as to venture upon all companies, to fall into any talk, or to take liberty in any desires without respect [due consideration of what it may entail]. And onto this care we must add prayer, is that which does quicken and put life to it, so that it may be continued with much cheerfulness and little tediousness.

It is further also to be marked, that because the servants of God have some special infirmities wherewith they find themselves more troubled than with any other, they must be most suspicious of and vigilant against them. And where they see Satan and most likely to wind in himself, there they must carry a more narrow and strait eye, avoiding the least occasion that tends that way, and bestowing more time and labor in the rooting out of these corruptions, from the which most danger may be feared.

As in troubles we must watch against impatience; in prosperity, against wantonness; because these are most likely to ensue. And when we have broken out of our constant course a little, and that our conscience begins to check us, then we must tremble to think of it, return speedily again, and we must fear after, lest we should offend.

Watching is a Means to Liberty

This may seem onto many to be too strict, that our hearts may not range where they list [desire], nor delights be fastened [obtained] where we please; but that all powers of our minds and members of our bodies must be held within a compass. But onto those who are acquainted with it, and see what safe peace, what sweet joy it brings to their life, it is no tedious bondage, but a spiritual and heavenly liberty. On the other side, those that will not be persuaded to entertain it, they must look to live destitute of a chief part of godliness; or if it be but now and then in some special actions and parts of our lives recorded looked onto, it will make the godly life in great part to be bereaved of her gain and beauty.

Paul Baynes, Brief Directions Onto a Godly Life: Chapter Ten

24 Tuesday Dec 2013

Posted by memoirandremains in Assemblying, Ministry, Music, Paul Baynes, Praise, Preaching, Reading, Worship

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Brief Directions Onto a Godly Life, Godly Disciplines, Paul Bayne, Paul Baynes, Prayer, Preaching, Psalms, Public Prayer, Public Worship, Puritan, Singing, Spiritual Disciplines

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2013/12/06/paul-baynes-brief-directions-onto-a-godly-life-chapter-nine/

PART TWO: THE MEANS AND HELPS TO A GODLY LIFE

The Christian’s life being thus described, now because it is upheld by means, it is fit to know what these means are, and how they may be used aright:

These means are such religious exercises, whereby Christians may be made fit to practice a godly life. They are partly ordinary, and partly extraordinary; and both of these either public or private. The public are such as be used in our open assemblies. Ordinarily these are three. First, the ministry of the Word. We will second, the administration of the sacraments. Third, the exercise of prayer, with thanksgiving and singing of psalms.

CHAPTER TEN: PUBLIC DISCIPLINES

Of private, some are to be used alone by ourselves, as watchfulness, meditation, and the armor of a Christian. Some are to be used with others, as society of conference and family exercises. Some are common to both, as prayer and reading.

The Word of God

The first and principal is the Word of God read, preached, and heard, as the Lord prescribes. That this is a singular help, we may see if we consider the truth, authority, sufficiency, and plainness (through the ministry [of preaching and teaching] and translations) which is in the Scripture.

To speak therefore nothing of the benefit which brings on to the unregenerate, under whom it is of might to convert them [the Word of God has the power to convert an unbeliever]. The uses are many and daily which the regenerate people of God have by it.

First, by it they are cleared from error and darkness about religion [Christianity] and manners [how to conduct oneself], and are made more sound in the knowledge of the truth, and see more particularly the into way the whole course of Christianity.

Second, they grow settled and established in their knowledge from day to day.

Third, they are by this quickened [enlivened] in their drowsiness, cheered in their heaviness, called back from their wanderings, raised up when they are fallen down, and counseled in their doubtful cases of advice.

Fourth, they are by it settled in a godly course, and taught to keep well when they are well, rather than to be fickle and inconstant in good carriage of themselves, as many are. For by it, as by a sun that gives light in all places, they see their weakness, and how they are held back when they fall, which is the right way of proceeding. By it, as by rule, they are taught to frame all their actions.

Fifth, they are brought to bestow some time in profitable reading.

Sixth, they are framed so as they become lights and examples to others. So that we may boldly conclude that the ordinary preaching of the Word is a singular means provided for the perfecting of God’s elect, and further growing in a Christian life. And whosoever lives where there is a good order of teaching with diligence, skill, love, and plainness; if he find not this fruit by it, is because he is not attentive  reverent in hearing, or else not prepared to hear, or else does not apply unto himself, nor willingly digest that which he has heard; but it is surfeited in some dangerous qualities in his life, or corruptions in his heart. Among which, this is a special one among the people that they think of the person that teaches, so they do with of his doctrine, and not otherwise.

The Sacraments

            As for the sacraments, they are helps necessarily added joined onto the former. For they do visibly confirm and ratify that which the Word does teach, and the covenant between God and the believer made, is most surely sealed up and effectually on both parties by them.

            First, the Lord for his part has granted to every faithful person that he will never call his sins to a reckoning, but will be his God, and love him to the end through Christ. For the ratifying whereof he has put to his seal, so that the sacrament must needs remain effectual to the faithful, both for the strengthening of his faith in the promise, but also for the removing of all contrary doubts which through weakness might arise. Some on the other part, every believer for his own part has covenant, to trust in God always, to endeavor to walk before him conscionably, in righteousness of the heart and innocency of hands.

            Now for the truth of his heart, the sacrament is a sign, which he having received has openly professed thereby he has given and consecrated himself on to the Lord and is now no more his own to live as his carnal will would desire. So that either the present preceding or the fresh remembrance of this does spur him forward to keep his covenant, and encourage them against temptations, wearisomeness, and all hindrances; especially by believing that strength in measure shall be given to him from God to perform that which he has promised and sealed. By all which we may see (that howsoever the sacraments be unto unbelievers, even as a mystery and a hidden thing) that the believer having been soundly instruct therein beholds much, both for the strengthening of his faith, and his encouragement and a godly life.

The Two Sacraments

            First, this may be seen particularly in the two sacraments. For the faithful Christian which has been baptized as he by his in-grafting into Christ is one with him, and therefore while Christ lives [the believer] must live also. So he having thereby prepared union and fellowship with them, as drawing strength and grace from him, even as the branch from the vine. By this we mean that the power of his death for the mortifying of sin and virtue of his resurrection and raising them up to newness of life. So that baptism throughout his life must needs be a forcible means to help him forward in a Christian course, as often as he does duly consider it.

The Lord’s Supper

            Second, likewise but the Lord’s Supper is an excellent help, we may see in three particulars:

A. In preparation to it.

B. In the present use of it.

C. In the time which follows after.

Preparing for the Lord’s Supper

The first consists in the trial that every man ought to take of himself, concerning his knowledge both in general and particular; his faith in God’s promises; his diligent endeavor for the removing and subduing of all sin; and for readiness in any duty, his love toward all men; and lastly, concerning his hungering after the sacrament, and the benefit which God offers by it.

These properties if he finds to be in himself, he is a fit and welcome guest to the Lord’s Table. But if through sloth, forgetfulness, darkness, corruption and weakness, these graces be weakened, dimmed and decayed,  he may not rashly put forth himself in that case, but speedily seek to recover himself again, by searching the ground in serious renewing of his faith and repentance. Which things being so, it cannot be but that this kind of preparation must be a singular help to those that enjoy it.

Receiving the Lord’s Supper

So likewise at the supper itself, where he may, and ought to meditate on the dainties of the banquet, and the love of him that ordained it; on the communion which he has with Christ and his graces; and on the outward signs what they assure him of; and on the Word preached, which shows him all this. When as by the applying of these things he comes to be comforted and make glade, or rather to be relieved quickened in his soul with the spiritual dainties which by true faith he feeds upon; how can he but praise and bless the author of this banquet? How can he but be much heartened and set toward Christ and a Christian course?

 After the Lord’s Supper

It is also the same force after the receiving of it (where right use is made of it according to God’s appointment) to the remembrance in due consideration of the kindness of God therein offered and reaped, easily to carry on the servant of God and a fervent desire of all well doing, be heartened and strengthen thereunto, even as a man well refreshed with his meat is made strong to labor: so that he which is not made more able to conquer his lusts and weaken the strength of sin, and is not more hardened to the life of godliness by these sacraments, does abuse them, and sees not God’s purpose in ordaining them.

Public Prayer

            The public prayers solemnly offered to God and the congregation and praising of him with  Psalms is another of these public helps. For when beside our own private supplication and thanksgiving, we have by the Lord himself appointed these also in public, and that in so solemn [serious, not glum]  a manner, the whole assembly consenting with us in the same, and God present among us to assist us, as he will, because the very ordinance of God does promise a special blessing thereto, as often as we are partakers of them, so that if we come with reverence, feeling our desires, earnestly desiring and trusting to obtain the things we pray for, together with true repentance, we shall receive fruit of them accordingly, even that good refreshing, whereby in private we shall be more cheerfully bent to serve him.

            So that neither any prejudicate opinion concerning the minister’s person (though he be dumb [unspeaking], or otherwise offensive) nor yet any rash judgment of reading a set form of prayer, or anything of this like kind, ought to hinder us from these public duties[1]; neither ought the private helps to be neglected of us upon any pretense, without which the public are but cold.[2]

 

 


[1]  At this time, many people had serious differences of opinion concerning the proper conduct and content of public worship, such as whether it was appropriate to use a written prayer in public worship. Baynes sees public worship as so very important that one should not avoid it on the ground that one disagrees with some matter of the form of worship.

[2] If one is not in good spiritual health prior to coming to public service, the public service will not have its full weight and good for us.

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