Tag Archives: Spiritual Disciplines

The Spiritual Chymist: Upon a Sun-Dyal and a Clock

20 Friday Jan 2017

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(The previous post in this series may be found here)

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MEDITATION XXXVII
Upon a Sun-Dyal and a Clock

These two artificial measures of time give one and the same account of its motions, but in a very differing, if not contrary, manner. The clock at does it by a motion of its own; but the sun dial, while itself is fixed, buy an extrinsic motion of the Sun up on those lines drawn upon it effects the same thing. And this occasion me to think and what a differing way the same services and duties of religion are done by those that profess it. Some, like clocks, have a spring of motions in themselves, and the weight that quickens and actuates it is love: they pray, can for, exercise holiness and in their conversation in a progressive manner, salvation being nearer to them than when they first believed. Others again are like sundials, letter is useless posts in a gloomy day, entered destitute of all principles of motion. The sun moves up on them, they stand still: the Spirit comes up on them, as it did on Saul, but themselves are not in the least moved by those duties that others may think they profit by. There is a light and shine which passes upon their gifts and abilities that they may render them useful as well as visible to others, but it affects no alteration in their hearts to the bettering of themselves. What divine visions and prophecies did Balaam see and utter concerning Israel? And how remarkable is the preface which he sets before them? The man whose eyes are open has said, it his heart is fixed to his last have covetousness, and he is so far from taking the lease step towards their tents, which with admiration he holds to be goodly, as that he gives Balack cancel how to destroy them.

Let not been any rest in a bare illumination our transient work of the Spirit upon them, as if that such things would be sufficient evidences of the goodness of their condition.

Light may make a good head, but it is heat in motion that must make a good heart, without which all profession of religion is but an unsavory carcass. Be wise therefore O Christians, and build not the foundation I’ve your eternal happiness upon such uncertain principles.

May not the Spirit assist where it never inhabits?

May it not move upon him, whom it never quickens?

Were not many workers of iniquity, or workers of miracles?

Were not many famous for their prophecies, who are infamous for their profaneness?

Are not such things made by Christ, the plea of many in the last day for their admittance into heaven, whom he will not know? Why then should any be so foolish to make that a plea to the Judge when he knows before hand it will be rejected?

The best way to discern your condition is not to argue the goodness of it from the light which the Spirit darts in upon us, but by the motions which he produces in us. As many as are the sons of God are led by the Spirit I’ve got in a constant way of progression, from grace to grace, from virtue to virtue. Such light as it is sudden in its directions, so also in its interruptions; the one oft times are as speedy and momentary as the other. Look therefore to the attractions of the spirit by which you were removed, and drawn to walk in holy ways, rather than to such motions of the spirit, which past only upon you, but do not beget any motion or stirring in you.

Thomas Watson, 24 Helps to Read the Scripture

02 Monday May 2016

Posted by in Reading, Scripture, Thomas Watson, Uncategorized

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In this section, Watson gives a general proposition, three motivations and a rebuke.

First, the general proposition: Read the Scripture with seriousness:

VI. Read the word with seriousness. I one go over the Scripture cursorily, says Erasmus, there is little good to be got by it; but if he be serious in reading it, it is the savor of life; and well may we be serious if we consider the importance of those truths which are bound up in this sacred volume. Deut. 32:47: “It is not a vain thing for you; it is your life.” If a letter were to be broken open and read, wherein a man’s whole estate were concerned, how serious would he be in reading it.

Watson does not give further explanation of what he means by seriousness; however, some consideration will make the point clear. First, seriousness at the least requires undivided attention. Go into a room where someone else is intently watching a movie or a sporting event at a critical juncture. Their entire attention is focused upon that one thing and any distraction is likely to upset them. If the Scripture is as serious as fictional characters in a petty conflict, then certainly reading the Scripture must require focused attention.

Second, seriousness must entail an earnest consideration. Children plummeted into a game will give themselves heart and soul to some task.  They will not merely give undivided attention but they will consider each aspect earnestly: it matters how this matter concludes.

Third, seriousness a willingness to respond as a result of the information received. Your friend watching a movie may give undivided attention and earnest consideration to the movie — but once it is over, your friend is not likely to move to Manhattan to be of assistance to the character whose life has been upended by a surprise revelation. When the movie is over, your friend quickly forgets what has taken place.

Yet, when we read the Scripture, we must read it with a seriousness that we are transformed by what we have read.

Watson now gives three examples why Scripture requires such seriousness.  First, Scripture is serious because it concerns Christ, the Lord and King of Creation:

In the Scripture our salvation is concerned; it treats of the love of Christ, a serious subject. Christ hath loved mankind more than the angels that fell. Heb. 2:7. The loadstone, indifferent to gold and pearl, draws the iron to it; thus Christ passed by the angels, who were of more noble extraction, and drew mankind to him. Christ loved us more than his own life; nay, though we had a hand in his death, yet that he should not leave us out of his will. This is a love that passeth knowledge; who can read this without seriousness? 

Second, Scripture concerns our eternal end; nothing could of greater concern to a human being than the unending end of his soul:

The Scripture speaks of the mystery of faith, the eternal recompenses, and the paucity of them that shall be saved. Matt. 20:16: “Few chosen.” One saith the names of all the good emperors of Rome might be engraved in a little ring; there are but (comparatively) few names in the Book of Life.

Third, Scripture explains with what deadly concern we must treat our destiny:

The Scripture speaks of striving for heaven as in an agony. Luke 13:24. It cautions us of falling short of the promised rest. Heb. 4:1. It describes the horrors of the infernal torments, the worm, and the fire. Mark 9:44. Who can read this and not be serious?

The lightness with which we treat Scripture must in part be because we do not actually think that much hangs in the balance. We belong to an age which does not consider Judgment Day to be a concern. Just today, a friend wrote to me and said many people treat Judgment Day as “Acceptance Day” because there God will be such an accepting Judge. Watson writes of this sort:

Some have light, feathery, spirits; they run over the most weighty truths in haste, (like Israel who eat the Passover in haste,) and they are not benefited by the word. Read with a solemn, composed spirit. Seriousness is the Christian’s ballast, which keeps him from being overturned with vanity.

Thomas Watson, “How We May Read the Scriptures with Most Spiritual Profit,” in The Bible and the Closet: Or How We May Read the Scriptures with the Most Spiritual Profit; and Secret Prayer Successfully Managed, ed. John Overton Choules (Boston: Gould, Kendall and Lincoln, 1842), 22–23.

The Spiritual Chymist, Meditation 12

16 Tuesday Jun 2015

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Upon Strength and Length in Prayer

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When Cicero was asked which Demonsthenes’ orations he thought best, he wittily replied, “The longest.”

But if the question should be, which prayers are bets, the answer must not be longest but strongest; not the prayer that exceeds in quantity but that which excels in quality.

In moral actions, the manner of working is a swaying circumstance: a man may sin in doing goo, but not in doing well. How few then are there which manage this duty of holy prayer aright?

Some mistake the language of prayer, and think it consists of nothing else than clothing their meaning in apt expressions with a tuneable delivery of it. Others presume that it necessarily must have put an edge upon their requests and stirred up some passions of self-love, that they cannot fail of acceptance. Others agains put much in the length of their prayers, measuring by the time which is spent, rather than by the intention which is exercised in them.

But alas, how wide are all such apprehensions from the truth. And how fruitless will such duties be to those that are not otherwise busied in them.

The prayer, which is as delightful music in God’s ears, is not that which has the quaint notes of the Nightingale, but that which has the mournful tones of the dove. Broken sighs and groans the best eloquence with God, and become prayer, just as unexpected stops and rests (made by musicians) do grace the music with a kind of harmonical ellipsis and apostrophe. It is not the prayer that indigency and natural desires do sharpen, but that which the Spirit does enliven that prevails with God. The one is the cry of the young ravens, the other is as the voice of children who are taught to cry Abba, Father. It is not the many words of the proud Pharisee that obtained the blessing, but the pithy and short confession of a penitent Publican — who was sent away justified.

Ah Father! may sometimes be more effectual with God, who searches the heart and knows the mind of the Spirit, than a prayer that is stretched forth like an evening shadow to wonderful length. The one, though short, may like a small figure in a number stand for much; and the other, though great, may like a string of zeros mean nothing.

Let therefore such who are frequent in the duty of prayer, especially young converts, who are apt to think above what is meet for their own enlargements, endeavor to turn length into strength, and to remember that there is a wide difference between the gift and grace of prayer; that it one thing to have commerce with God in duties and another to communion with him: the one is such as strangers have in their mutual traffic, but the other is proper to friends, who are knit together in love.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 24

20 Thursday Nov 2014

Posted by in Paul Baynes, Repentance, Spiritual Disciplines

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CHAPTER TWENTY FOUR: THE PRIVILEGES OF THE GODLY: STRENGTH TO AVOID AND RECOVER FROM SIN

  • As for the second, that it is, that the faithful are taught and enabled of God to avoid great faults and reproachful evils, this is plain for Scripture. Proverbs 19:23; Saul 119 10-11. And is seen it the examples Enoch, Abraham, Moses, Joshua, Samuel, David, show; with others who for the time of their dear acquaintance with God, committed not any such heinous press passes, as work common stains lives in the lives of others.
  • By this so excellent and invaluable privilege, the doing of good becomes meat and drink onto the faithful, so that they can serve God even in a good and joyful heart in all things. Deuteronomy 12:18, 28:47. That they mind heavenly things without that tediousness which is seen in others; perform earthly business with heavenly minds; and always rejoice before the Lord.
  • And Still Perfection is not for Now.
  • Not that they have no rebellion; for they find strife always, and are in part led captive by it, that they might not triumph before the victory. Partly that feeling their own weakness, they may more wholly depend on God, and partly that their future victory may appear more glorious. But all this while, though many wounds be received, the Christian is never so vanquished, but that recovering again by the power of God he goes on with steadfast joy.
  • The Liberty of Repentance
  • A further liberty is that if a godly do by any occasion fall from their settled course into any offense, whereby their consciences are wounded and accuse themselves, they may return again on to God, with certain assurance of be received by him. 1 John 2:2. Without this privilege they are were but small encouragement for any Christian, because of our frequent falls.
  • Therefore the Lord does not only permit us to do thus, but calls and waits for it; yes, he is highly offended if we do not do so. Jeremiah 8. And for the effecting of it, he has given charge to the pastors, as in Ezekiel 34:3, and to others, Galatians 6:1. How great a privilege this is, they know full well who have experience of an afflicted conscience, to whom no tidings can be more gladsome than this, if it be rightly applied. It draws from such many thanks and praises, and so brings much honor to God.
  • Not an Encouragement to Sin
  • But this must be warily and wisely received, that we neither take occasion hence to embolden ourselves to sin, or to content ourselves with slight repentance; for God’s mercies must be instantly sought for, and then his favor may not be doubted of, as appears by the example in Ezekiel 10:1.
  • So that here are two extremes are to be avoided, that is, that neither we presume upon slight and shallow repentance, nor languish in desperate and unfruitful sorrow, but in sound humiliation hope steadfastly for pardon and say to our souls as David does Psalm 43:5.
  • The same it is spoken of actual sins must also be understood of dullness, idleness, unprofitable barrenness of heart; and such other corruptions which are wont to quench the work of God’s Spirit and to be the seed of many cursed evils. The Lord’s will is that from hence we should expect faith to give us strength to avoid sin as much as we expect his mercy to forgive sin.

God has Given us Means to Obtain Help

  • The very helps themselves which God has given to us to further our salvation are great privileges, and so to be accounted.
  • As that by prayer we may have access to God to break our mind, lay open our grief, and that with confidence. And that by watchfulness, we may escape those dangerous snares of Satan, wherein so many are entangled, and that we may in the end of every day make up our accounts with joy, to keep all straight. For onto these, suchlike helps, God has promised a blessing and we must by faith look constantly the same. For there is no fruit of the best helps if we use them not in faith. James 1:6.
  • These are great privileges, that howsoever many through earthliness, sloth, and waywardness, out of their hearts they be not so esteemed, and therefore either not used, or else formally or slightly, yet we should account the more of them: as being so glorious, that the dim eyes of profane persons could not behold. Praise God the more, who makes them so sweet and gainful for us, which on to many are very gall and wormwood.

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/11/18/paul-baynes-brief-directions-unto-a-godly-life-chapter-23-2/

The Soul’s Conflict With Itself.5

28 Thursday Aug 2014

Posted by in Richard Sibbes

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The prior post in this series may be found here

In the fifth chapter, Sibbes begins to consider the “remedies” for a downcast soul. First, he notes that we must “reason the case” and speak to our dejected soul. “Therefore the first way to quiet the soul, is, to ask a reason of the tumult raised, and then many of our distempers for shame will not appear, because though they rage in silent darkness, yet they can say nothing for themselves, being summoned before strength of judgment and reason” (145).

Yet, there are many people who never take the time to sound their own soul. Nor knowing their own heart, “Such men are strangers at home, afraid of nothing more than themselves, and therefore in a fearful condition, because they are reserved for the judgment of the great day, if God doth not before that set upon them in this world. If men, carried away with their own lusts, would give but a little check, and stop themselves in their posting to hell, and ask, What have I done? What am I now about? Whither will this course tend? How will it end? &c., undoubtedly men would begin to be wise” (145).

The reason we shun to know ourselves is that don’t desire to see the effects of sin. Sibbes explains:

But sin is a work of darkness, and therefore shuns not only the light of grace, but even the light of reason. Yet sin seldom wants a seeming reason. Men will not go to hell without a show of reason. But such be sophistical fallacies, not reasons; and, therefore, sinners are said to play the sophisters with themselves. Satan could not deceive us, unless we deceived ourselves first, and are willingly deceived. Wilful sinners are blind, because they put out the light of reason, and so think God, like themselves, blind too, Ps. 50:21, and, therefore, they are deservedly termed madmen and fools (146).

This is certainly true. No one (perhaps there is one) thinks their action truly wrong and warranting punishment and without excuse.  We live by rationalization and could not live without it. In this appearance the wonder of true repentance. Repentance has no rationalization; rather it condemns the sin most strongly and prays with David, “Pardon my iniquity for it is great” (Psalm 25:11b).

Sibbes further details the movements of the heart which shun such work. First, we love ourselves and thus will not think ourselves wrong. “but this self-love is but self-hatred in the end” (146).

Second, it is simply hard work to examine one’s own heart truthfully.

Third, “pride also, with a desire of liberty, makes men think it to be a diminishing of greatness and freedom either to be curbed, or to curb ourselves” (146).

Sibbes next explains that when we come to examine and charge (“cite”) our soul, we must not stop there: we press the soul to “give an account” (explain itself). Since our souls will rebel more strongly the longer the sinful passion rages, it is best to press the case as soon as possible.

Now, he moves to the objection: What if my soul refuse to give an account?

Then speak to God, to Jesus Christ by prayer, that as he rebuked the winds and the waves, and went upon the sea, so he would walk upon our souls, and command a calm there. It is no less power to settle a peace in the soul, than to command the seas to be quiet. It is God’s prerogative to rule in the heart, as likewise to give it up to itself, which, next to hell is the greatest judgment; which should draw us to the greater reverence and fear of displeasing God(147-148)

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Sixteen, Thanksgiving and Fasting

16 Friday May 2014

Posted by in Biblical Counseling, Esther, Fasting, Paul Baynes, Thankfulness

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The previous post in this series may be found here: http://wp.me/p1S7fR-24r

CHAPTER SIXTEEN, THE SPIRITUAL DISCIPLINES OF SOLEMN THANKSGIVING AND FASTING

Extraordinary helps are two:

First, solemn thanksgiving.

And secondly, fasting with prayer more than usual.

Solemn Thanksgiving

For the first, when in some rare and unlooked for deliverance out of desperate danger, we do in most fervent manner yield praise to God for the same, rejoice heartily in the remembrance and consideration of it, tying ourselves in a renewing of our holy covenant more firmly to the Lord; testifying both by sings and unfeigned good will to our brothers. An example of this is most clearly seen in the story of Mordecai and Esther, found in Esther 9.

It is to be measured according to the nature of the occasion. When the occasion for thanksgiving belongs to the entire church, the thanksgiving should be a public event. It ought to be accompanied by the preaching of the Word, for the quickening [profit, enlivening] of the entire assembly. If the occasion be private, it is to be privately used with the singing of Psalms, praising his Name and speaking of his works, and the reading of Scripture that tends to that end.

Fasting and Prayer

The second extraordinary help is fasting: and this is a most earnest profession of deep humiliation in abstinence with confession of sins and supplication (for the great part fo the day at least) to God, to turn away some sore calamity from us or for the obtaining of some special blessing.

It must be used according to occasions – as with thanksgiving.

Remember, neither fasting nor thanksgiving should be undertaken without true repentance.

Now if we weigh the force and use of these exercises, how the one raises up a joyful recording of God’s wonderful kindness; the other brings us low for our own vileness; both the matter more especially remembered. Both of them do exceedingly draw our hearts to more love and more obedience to God. We must need confess them to be effectual means for the setting us forward in a godly life.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Fifteen, Reading

15 Thursday May 2014

Posted by in Biblical Counseling, Paul Baynes, Reading

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The previous post in this series may be found here: http://wp.me/p1S7fR-24n

CHAPTER FIFTEENTH, THE SPIRITUAL DISCIPLINE OF READING

The next great help is reading; the general rules for it are these:

First, that the books of God must not be not laid aside and neglected. Rather, they must read as often as possible; otherwise, much unfavorableness, unquietness, unfruitfulness, and uncheerfulness will follow even in the best.

That all filthy, lewd and wanton books, yea, needless and unprofitable books be avoided.

When reading the Scriptures, read through an entire book – not a chapter here and there. When reading other books, read well and deeply – not merely many things with slight attention.

How to Read

Now as concerning the manner of reading:

It must be with hearty good will to learn and profit by it, desiring God to prepare us with reverence.

We must settle ourselves for the time to be attention, and so to abandon the wandering of the heart as much as may be.

We must be careful to apply that which we read wisely to ourselves; persuading ourselves that all duties are commanded us and all sins forbidden us all and all promises to be believed by us. Likewise, we must look that all exhortations and admonitions quicken us; all reprehensions check us; and all threats cause us to fear.

If reading be thus used, it will in many ways appease the conscience, enlighten the judgment, enlarge the heart, relieve the memory, move the affections, and in a word, draw the whole man unto God. And therefore, along with the other helps, reading will be a particularly useful means to further a godly and Christian life.

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

12 Monday May 2014

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

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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 in Biblical Counseling, Paul Baynes, Watching

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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.