Physical Benefit of Sunday

The Presbyterian Magazine, October 1855.

Physical Benefit of Sunday.

The Sabbath is God's special present to the working man, and one of its chief objects is to prolong his life, and preserve efficient his working tone. In the vital system it acts like a compensation pool; it replenishes the spirits, the elasticity, and vigour, which the six have drained away, and supplies the force which is to fill the six days succeeding; and in the economy of existence, it answers the same purpose as, in the economy of income, is answered by a savings bank.

The prudent man who puts aside a pound today, and another pound next month, and who, in a quiet way, is always putting by his stated pound, from time to time, when he grows old and frail, gets not only the same pounds back again, but a good many more beside. And the conscientious man who husbands one day of existence every week, who, instead of allowing the Sabbath to be trampled on, and torn, in the hurry and scramble of life, treasures it devoutly up--the Lord of the Sabbath keeps it for him, and length of days and a hale old age give it back with usury. The Savings Bank of human existence is the weekly Sabbath.--- North British Review.

Seasons of Life

a 'Brevity' from
The Presbyterian Magazine
February, 1858.
edited by Rev. C. Van Rensselaer, D.D.
Published in Philadelphia by Joseph M. Wilson.

"Trials"

It is not in the light and sunny places of the wilderness that the traveler most sweetly reposes. It is under the shadow of a great rock, or in the depth of a sequestered valley; and so it is with a Christian. The sun of prosperity withers our joys, and changes the green leaves into the sickly colors of autumn. Adversity is like the winter, which prepares the ground for the reception of the seed, and for the rich and glowing luxuriance of spring-time.

Brooks - What does a holy patience not exclude? (Part 4)

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

What does holy patience not exclude? (continued)

Fifthly, a holy, a prudent silence does not exclude moderate mourning or weeping under the afflicting hand of God.

Sixthly, a gracious, a prudent silence does not exclude sighing, groaning, or roaring under affliction. A man may sigh, and groan, and roar under the hand of God, and yet be silent; it is not sighing, but muttering; it is not groaning, but grumbling, it is not roaring, but murmuring, that is opposite to a holy Silence, Exod. 2.23 And the Children of Israel sighed by reason of their bondage. (You may see much of this by comparing the following Scriptures, Lam 1:4,11,21,22. Ps 31:10, Jer. 45:3, Ex 2:24, Job 23:3, Ps 66.) Sometimes the sighs and groans of a Saint, do in some sort tell that which his tongue can in no sort utter.

Seventhly, a holy, a prudent silence, does not exclude or shut out the use of any just or lawful means, whereby persons may be delivered out of their afflictions. God would not have his people so in love with their afflictions as not to use such righteous means as may deliver them out of their afflictions, Mat 10:23. But when they persecute you in this City, flee you into another, Acts 12. Afflictions are evil in themselves, and we may desire and endeavour to be delivered from them, James 5:14-15. Isa 38:18-21, both inward and outward means are to be used for our own preservation.

Eighthly, a holy, a prudent silence does not exclude a just and sober complaining against the authors, contrivers, abettors, or instruments of our afflictions, 2 Tim 4:14. Alexander the Coppersmith did me much evil, the Lord reward him according to his works.

Christ himself (who was the most perfect pattern for dumbness and silence under sore trials) complains against Judas, Pilate, and the rest of his persecutors, Ps 69: 20,30,&tc.

Next: Why Christians must be mute and silent under afflictions in this world. (Part 5)

Brooks - What does a holy patience not exclude? (Part 3)

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

What does holy patience not exclude?

First, a holy, prudent silence under affliction does not exclude and shut out a sense and feeling of our afflictions, Ps. 39, though he was dumb, and laid his hand upon his mouth, verse 9, yet he was very sensible of his affliction, verse 10 and 11. He is sensible of his pain, as well as of his sin; and having prayed off his sin in the former verses, he labors here to pray off his pain...

Secondly, a holy, prudent silence, does not shut out prayer for deliverance out of our afflictions. Ps. 62 verse 10-12, James 5:13, Ps 50:15.

Thirdly, a holy, a prudent silence does not exclude men being kindly affected and afflicted with their sins, as the meritorious cause of all their sorrows and sufferings, James 3:32,40. Wherefore does a living man complain, a man for the punishment of his sin? Let us search and try our ways, and turn again to the Lord, Job 40:4,5. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer: yea, twice, but I proceed no further, Mich 7.9. I will bear the indignation of the Lord, because I have sinned. In all our sorrows we should read our sins, and when God's hand is on our backs, our hands should be upon our sins.

Fourthly, a holy, a prudent silence, does not exclude the teaching and instructing of others when we are afflicted; the words of the afflicted stick close; they many times work strongly, powerfully, strangely, savingly on the souls and consciences of others. Many of Paul’s epistles were written to the churches when he was in bonds. ... The words of a wise man's mouth are never more gracious then when he is most afflicted and distressed.

Next: What does a holy patience not exclude? (Part 4)

Brooks - What does a prudent, gracious, holy silence include? (Part 2)

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

What does a prudent, a gracious, a holy silence include? (continued)

Fifthly, a holy silence takes in gracious, blessed, soul-quieting conclusions about the issue and event of the afflictions that are on us, Lam 3.27-34. In this you may observe five soul-stilling conclusions.

• First, they work for their good.
• Second, they shall keep them humble and low.
• Thirdly, For the Lord will not cast off forever; the Rod shall not always lie on the back of the righteous.
• Fourth, In wrath God remembers Mercy, Hab 3.2, Weeping may endure for a night, but joy comes in the morning.
• Fifthly, For he does not afflict willingly (or from his heart, as in the Hebrew) nor grieve the Children of men. God’s heart was not in their afflictions, though his hand was; he takes no delight to afflict his children...

Sixthly, a holy, a prudent silence includes and takes in a strict charge; a solemn command that conscience lays upon the soul to be quiet and still, Ps 37:7 Rest in the Lord (of as the Hebrew has it, be silent to the Lord) and wait patiently for him. I charge thee, oh my soul, not to mutter, nor to murmur, I command thee, oh my soul, to be dumb and silent under the afflicting hand of God.

Seventhly, a holy, a prudent silence, includes a surrendering, a resigning up of yourselves to God, while we are under his afflicting hand: the silent soul gives himself up to God: the secret language of the soul is this, Lord, here am I, do with me what you please, write upon me as you please, I give up myself to be at your disposal. There was a good woman, who when she was sick, being asked whether she were willing to live or die? Answered, Whatever God pleases, but said one that stood by, if God should refer it to you, which would you choose? Truly, said she, if God should refer it to me, I would even refer it to him again; this was a soul worth gold.

Eighthly, a holy, a prudent silence, takes in a patient waiting upon the Lord under our afflictions, until deliverance comes. Ps. 40:1-3, Ps 62:5, My soul wait thou only upon God, for my expectation is from him, Lam 3.26 It is good that a man should both hope and quietly (or silently) wait for the salvation of the Lord.

Next: What does holy patience not exclude? (Part 3)

Thomas Brooks - The Mute Christian - Introduction

My most recent find in wandering around the house is Thomas Brook's The Mute Christian under the Smarting Rod, not a title which makes me think of a nice relaxing evening by the fire. It's not a nice, relaxing book, either, but it's definitely worth reading. It's easy to skim over verses like Psalm 39:9 (I was dumb, I opened not my mouth, because You did it), on which this book is based. It's easy not to think about what being silent before God means. This book has just opened my mind to the topic. It is based on the inevitability of trials in Christian life, with Psalm 39:9 as a biblical response to them. My intention is to post at least a portion of his biblically based description of what godly silence is and is not.

From the introduction:

The choicest saints are born to troubles as the sparks fly upwards. Many are the troubles of the righteous, if they were many, and not troubles, (then as it is in the Proverb,) the more the merrier, or if they were troubles, and not many, then the fewer the better cheer? But God, who is infinite in wisdom and matchless in goodness has ordered troubles, yes, many troubles to come trooping in upon us on every side. As our mercies, so our crosses seldom come in singles, they usually come treading one upon the heels of another; they are like April showers, no sooner is one over, but another comes: and yet, Christians, it is mercy, it is rich mercy, that every affliction is not an execution, that every correction is not a damnation. The higher the waters rise, the nearer Noah’s Ark was lifted up to Heaven; the more they afflictions are increased, the more your heart shall be raised heavenward...

Psalm 39:9 I was dumb, I opened not my mouth, because You did it.

...There is prudent silence, a holy, a gracious silence, a silence that springs from prudent principles, from holy principles and from gracious causes and considerations, and this is the silence meant here.

What does a prudent, a gracious, a holy silence include?
Part 1
Part 2

What does holy patience not exclude?
Part 3
Part 4

Why must Christians be mute and silent under the greatest afflictions, the saddest providences, and sharpest trials that they meet with in this world?
Part 5
Part 6

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

Brooks - What does a prudent, gracious, holy silence include? (Part 1)

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

Psalm 39:9 I was dumb, I opened not my mouth, because You did it.

...There is prudent silence, a holy, a gracious silence, a silence that springs from prudent principles, from holy principles and from gracious causes and considerations, and this is the silence meant here.

What does a prudent, a gracious, a holy silence include?

First, it includes a sight of God, and an acknowledgment of God as the Author of all the affliction that comes upon us: this is plain in the text, I was dumb, I opened not my mouth, because You did it. The Psalmist looks through secondary causes to the first Cause, and so sits mute before the Lord. There is no sickness so little, but God has a finger in it. (In secondary causes many times a Christian may see much envy, hatred, malice, pride, &tc. But in the first cause he can see nothing but grace and mercy, sweetness and goodness.) ... If God’s hand is not seen in the affliction, the heart will do nothing but fret and rage under affliction.

Secondly, it includes and takes in some holy gracious apprehensions of the majesty, sovereignty, dignity, authority, and presence of that God, under whose afflicting hand we are, Hab 2.20, But the Lord is in his holy Temple, let all the Earth be silent, or as Hebrews reads, Be silent all the Earth before his face. ... Aaron had an eye to the sovereignty of God, and that silences him. Job had an eye upon the Majesty of God, and that stills him. Eli had an eye upon the authority and presence of God, and that quiets him. A man never comes to humble himself, nor to be silent under the hand of God, till he comes to see the Hand of God to be a mighty hand, 1 Pet. 5.6. Humble yourselves therefore under the mighty Hand of God. ... As a sight of his grace cheers the soul, so a sight of his greatness and glory silences the soul.

Third, a gracious, prudent silence, takes in a holy quietness and calmness of mind and spirit, under the afflicting hand of God: A gracious silence shuts out all inward heats, murmurings, frettings, quarrellings, wranglings, and boilings of the heart, Ps 62.1 Truly my soul keeps silence unto God, or is silent or still, that is, my soul is quiet and submissive: God, all murmurings and repinings, passions and turbulent affections being allayed, tamed, and subdued. This is clear in the text and in the former instances of Aaron, Eli, and Job, they saw that it was a Father that put those bitter cups in their hands, and love that laid those heavy crosses upon their shoulders, and grace that put those yokes about their necks, and this caused much quietness and calmness in their spirits.

Fourthly, a prudent, a holy Silence, takes in an humble, justifying, clearing and acquitting of God of all blame, rigor, and injustice, in all the afflictions he brings upon us, Ps. 51:4. That you may be justified when you speak, and be clear when you judge, that is, when you correct. [I Cor 11.32 When we are judged, we are chastened of the Lord., Ps 119:75, 137: I know, O Lord, that thy judgments are right, and that you in faithfulness have afflicted me. Righteous are you, O Lord, and righteous are your Judgments.] God's judgments are always just: he never afflicts except in faithfulness.

Next: What does a prudent, gracious, holy silence include? (Part 2)

How to profit from reading a good book, by Thomas Brooks

Thomas Brooks, The Mute Christian under the Smarting Rod, with Sovereign Antidotes... Seventh Edition. London, 1699. [Abridged, edited, and extracted by SML.]

The Epistle Dedicatory:

[To give a little good counsel as you read,] as that it may turn much to your soul's advantages; for, as many fish and catch nothing, so many read good books and get nothing, because they read them over cursorily, slightly, superficially; but he that would read to profit, must then,

1. Read, and look up for a blessing, Paul may plant, and Apollo may water, but all will be to no purpose except the Lord give the increase. [1 Cor 3:6-7] God must do the deed, when all is done, or else all that is done will do you no good; if you would have this work successful and effectual, you must look off from man, and look up to God, who alone can make it a blessing to you. [Mic 6.14]
2. To profit, read and meditate; mediation is the way by which spiritual truths are digested. A man shall as soon live without his heart, as he shall be able to get good by what he reads without meditation. Prayer (says Bernard) without meditation, is dry and formal, & reading without meditation is useless and unprofitable. Austin says, the more I meditate on thee, the sweeter thou art to me: so the more you shall meditate on what you read the sweeter it will be to you; they usually thrive best, who mediate most; meditation is a soul satisfying duty, it is a grace-strengthening duty, it is a duty-crowning duty.
3. Read, and try what you read, take nothing upon trust; but all upon trial. [As in Acts 17:10-11]
4. Read and do, read and practice what you read, or else all your reading will do you no good... Profession without practice will but make a man twice told a child of darkness, to speak well is to sound like a cymbal, but to do well is to act like an Angel...
5. Read and apply; reading is but the drawing of the bow, application is the hitting of the while; the choicest truths will no further profit you, then they are applied by you; you were as good not to read, as not to apply what you read.
6. Read and pray, he that makes not conscience of praying over what he reads, will find little sweetness or profit in his Reading; no man makes such earnings of his reading, as he that prays over what he reads. Luther professes that he profited more in the knowledge of the Scriptures, by prayer in a short space, than by study in a longer... Ah Christians! Pray before you read, and pray after you read, that all may be blessed and sanctified to you.

Sleeping in Church

the
Presbyterian Magazine
February, 1854.
edited by Rev. C. Van Rensselaer, D.D.
Philadelphia, C. Sherman, printer.

“On Sleeping in Church,” p62.

1. Do not sleep too long and late Sabbath mornings. Nothing is gained by it but additional drowsiness. The Scripture holds good emphatically here, as it respects extra sleep, “to him that hath shall be given, and he shall have abundance,” even in church.
2. Spend a few moments, before going to church, in serious meditation on the case of Eutychus, mentioned in Acts 20.9, and remember if any accident should occur to you, you have not Paul for your minister to remedy it.
3. Bear in mind that if you fall asleep, the preacher may treat you merely as the furniture of the pew, much as an old minister in Norwich, Conn., did his sleeping hearers, many years ago. “I come now,” said he, “to the third head of my discourse, to which I ask the serious and candid attention of all who are not asleep,” giving a marked and peculiar emphasis to the last word.
4. Remember, if the sermon is peculiarly dull, that you meet with a double loss.
   “If all want sense,
   God takes a text and preaches patience.”
5. Bethink yourself that it may be the last time in this world that you will have the opportunity of struggling against drowsiness under a sermon.
6. Last of all, resolve that when you make your pew your lodgings, you will pay for the privilege of the nap, and put into the plate or into the Lord’s treasury its cash value at the best hotels.—N.Y. Evangelist.

**I can't say which of them I appreciate the most, but it's probably either comparing myself to Eutycus or paying to the church a rate set by an 1854 NY hotel!

Samuel Clifford's directions to Those who have suffered from Depression in the Past - Part 2

An edited and (quite) abridged excerpt from The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. Extracted from Pages xi-xlvi.

To the Reader, by Samuel Clifford

II. Look upon the Devil as your implacable Enemy and resist his Temptations. Because by his sin he forfeited and forever lost the happiness he once enjoyed, the Devil envies your happiness, and if he can find a way to make it happen, you will be as miserable as he is. Don’t be ignorant of his devices. Keep far enough out of harms way: while you pray to God not to lead you into temptations, don’t throw yourselves onto temptations. The devil will show you the Bait, and conceal the hook. If he can get you first to look at and then to play with the bait, before you know it, you may be taken with the hook. This was the method he used with Eve, first to question the truth of God, next to look upon the forbidden object, and then to take and eat of the fruit of the forbidden tree. You have felt by sad experience the Devil’s attitude toward you, when you were continually assaulted with his horrid temptations, and it should make you know he is an enemy of your body and soul. As you fear God, or love yourselves, put on the whole armor of God. Stand to your spiritual arms, and stand your ground against this enemy of your salvation. Reflect on the malice and enmity shown towards you, when he throws his fiery darts with such hellish rage and fury into you; and let this teach you to proclaim and carry on, a perpetual war against him.

You say, "and You, who were dead and are alive and lives for evermore, the great Captain of my Salvation, who has led captivity captive, I make my application to You; in myself I have no might against this strongman, but I come to you for Help. I am Yours, save me. I have renounced the Devil in my profession of faith and stand by my covenant engagements: I hate the Devil and all his Works. Preserve me by your Grace from his Temptations, or if I must be tempted, let it not be above my strength. After you have rescued me out of the Paws of this devouring Lion, do not let me be swallowed up by him."

Chalmers on what Life is

the
Presbyterian Magazine
February, 1858.
edited by Rev. C. Van Rensselaer, D.D.
Published in Philadelphia by Joseph M. Wilson.

Brevities.

“Life,” p94-95.

The mere lapse of years is not life. To eat, drink, and sleep; to be exposed to darkness and light; to pace around in the mill of habits, and turn the mill of wealth; to make reason our bookkeeper, and thought an implement of trade—this is not life. In all this but a poor fraction of the unconsciousness of humanity is awakened; and the sanctities still slumber which make it worth while to be. Knowledge, truth, love, beauty, goodness, faith, alone can give vitality to the mechanism of existence; the laugh of mirth which vibrates through the heart, the tear which freshens the dry wastes within, the music that brings childhood back, the prayer that calls the future near, the death which startles us with mystery, the hardship which forces us to struggle, the anxiety that ends in being.—Chalmers.

Samuel Clifford's directions to Those who have suffered from Depression in the Past - Part 1

An edited and (quite) abridged excerpt from The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716. Extracted from Pages xi-xlvi.

from To the Reader, by Samuel Clifford

... [Those who have been afflicted by depression or have seen it in others] will readily acknowledge the case of persons under such circumstances to be sad and very affecting: theirs especially, who have no Friend at hand to give them suitable advice, by speaking a Word in Season to them. In compassion to such distressed Souls, who are weary and heavy laden, and ready to sink under their burden, I have drawn up the following collection...

...[Baxter] having no where in his works, (as I have observed) given any directions to those who were once oppressed with melancholy, but are now delivered from it, I shall take the liberty to add a few things by way of advice to such.

I. Keep your distance from sin. Sin is evil in itself, is contempt of the authority of God; and is so evil in its effects, that except for the merits of Christ, and the pardoning mercy of God, eternal death would be the unavoidable consequence of every sin. In your depression, when you thought of sin and death and hell, how evil did it seem? Even though time has changed your state of mind, it has made no change at all in the nature of sin: it is a transgression of the law of God, and therefore is evil in his sight, and should be as hateful to you as it ever was. You have the Word of God, to be a Lamp unto your Feet, and a light unto your paths; acquaint yourselves with it, so that you may know your duty towards God and Man. Although you will daily sin against God, do not allow yourselves to purposefully omit any duty which God requires, or to practice any known sin, which he forbids. To do that is inconsistent with the nature and sincerity of repentance, and altogether unbecoming those who have professed such sorrow for sin, as you have done.

Beware of being guilty of any thing that looks like rebellion against Him. Rightly fear the evil of sin by considering the majesty of God against whom it is committed and the nature of its punishment. Be aware where you have suffered most, and where your greatest danger lies from sin, and carefully guard against it in yourselves. Call upon heaven for help: double your watch and stand on your guard, as those who have an enemy always at hand. It is necessary to avoid the occasion of sin if you desire to be kept from sin itself. When you are familiar with the one, you cannot be safe from the other. The Apostle’s advice, I Thess. 5.22. Abstain from all appearance of Evil, is necessary for all times and for all persons; especially those who have had dreadful fear of the wrath of God for sin on their spirits, as you have had.

You say, may what I have felt of that nature be a warning to me for ever, to beware of Sin. I have been, as it were, within sight of the bottomless pit, and I have had a Hell of horror in my own conscience, sensing of the horrid evil of sin and God’s displeasure against me for it. Didn’t I confessed my sin to God with a broken heart and earnestly pray for mercy for myself and ask others to do likewise? I will not forget His mercy in answering my prayers. You who have been merciful to me beyond my expectations, do not leave me to the power of my corruptions. You who knows all things, know that sin is a burden to me, and if I must not be free from it, while I live in this world, help me daily to repent of my sins, and the Lord in Mercy forgive them; and let Your grace be sufficient for me, to enable me to carry on the conflict with my corruptions so effectually, that although sin has a being in me, it may not have dominion over me.

Baxter on Melancholy (or Depression)

What is “Melancholy”? I hesitate to answer that and soon Baxter will speak for himself, but since that may be the question in your mind, I want to address it now. If you disagree, please feel free to reasonably (and briefly) let me know why or how I should change this post. Do read on in Baxter as I post him for a better understanding. Until then, basically Melancholy is an old term for some of what we generally call depression now. The word melancholy has some advantages, even though most people aren’t familiar with it, simply because it doesn’t have the baggage that the term depression has.

At any rate, my dad has a bunch of piles of books sitting on the dining room table at the moment, and recommended to me that I should look there for fodder for this site. What I found is something I’ve wanted for a while: a puritan view, help, and analysis of, loosely speaking, depression. This small book is a compilation of various other works, put together after his death and never reprinted. I hope that the extracts I post here are as encouraging and helpful to you as I have found the book to be already. Melancholy (“depression”) is not just a modern phenomenon – it was a problem 400 years ago as well as now – and there is both hope and help.

The book is made up of six sections, the first by Samuel Clifford & the rest by Richard Baxter.

1. To the Reader: Advice directed to those who have suffered from Melancholy in the past but no longer suffer from it, by Samuel Clifford. Excerpt 1, Excerpt 2.
2. Chap. I: The Nature of Melancholy.
3. Chap II: The Signs of Melancholy.
4. Chap III: The Causes of Melancholy.
5. Chap IV: Directions to the Melancholy.
1. Direction 1: Take notice of worldly sorrows and discontents: don’t put so much value in earthly things to that they can disquiet you: but learn to cast your cares upon God. Part 1, Part 2, Part 3, Part 4.
   
6. Chap V: Directions to those who are concerned in the care of Melancholy Persons.

I am including the compilers’ and editors’ recommendation as the intent with which it was written.

*****

The Signs and Causes of Melancholy, with directions suited to the case of those who are afflicted with it. Collected out of the works of Mr. Richard Baxter, for the sake of those, who are wounded in Spirit. By Samuel Clifford, minister of the Gospel London, Bible and Three Crowns, 1716.

The Epistle Recommendatory.

The subject of this treatise, and the manner in which things are laid together in it, is such as will render it of standing service to many in the world. There are few as become real Christians, but, at one time or other are exercised with something of that melancholy which is here described: and we believe there are none that have chosen to be the companions of them that fear God, who do not meet it in the cases of others, however free from it they are in themselves. Where it prevails to a high degree, ‘tis one of the most deplorable cases in the world; and even the least degree of it requires good help, and some pains to get rid of it.

Such a book as this, must be greatly valuable to those, who are either afflicted with melancholy themselves; or desirous to relieve and assist others under such a disorder. There is not anywhere yet published, that we know of, so full, and distinct, and orderly a consideration of this case, as in the following collection.

We need not say anything of the Author from whose Writings this collection is made; since we have it already as the concurrent sentiment of 34 ministers, (who have all subscribed a Recommendation of Mr. Baxters Practical Works) That the things treated on, “are most accurately handled, and at the same time with greatest plainness, suited to the capacities, and pressed home upon the consciences of readers with inimitable life and fervor.” [...]

Now may that God, who comforts those that are cast down, make this Book useful to such an End...

Samuel Wright

W. Tong, T. Reynolds, Simon Brown, John Evans,
W. Harris, T. Bradbury, B. Grosvenor.

Hannah More on Prayer

an excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 22-25.

From chapter XI, of Perseverance in Prayer and Praise, pages 154-158.

We think, perhaps, that had [God] commanded us "to do some great thing," to raise some monument of splendor, some memorial of notoriety and ostentation, something that would perpetuate our own name with his goodness, we should gladly have done it. How much more when he only requires

"Our thanks how due!"

when he only asks the homage of the heart, the expression of our dependence, the recognition of his right!

But he to whom the duty of prayer is unknown, and by whom the privilege of prayer is unfelt, or he by whom it is neglected, or he who uses it for form and not from feeling, may probably say, Will this work, wearisome even if necessary, never know an end? Will there be no period of God will dispense with its regular exercise? Will there never be such an attainment of the end proposed, as that we may be allowed to discontinue the means?

To these interrogatories there is but one answer, an answer which shall be also made, by an appeal to the inquirer himself.

If there is any day in which we are quite certain that we shall meet with no trial from Providence, no temptation from the world, any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of Divine assistance to endure it, on that morning we may safely omit prayer.

If there is any evening in which we have received no protection from God, and experienced no mercy at his hands; if we have not lost a single opportunity of doing or receiving good, if we are quite certain that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart, on that night we may safely omit to praise God, and to confess our own sinfulness; on that night we may safely omit humiliation and thanksgiving. To repeat the converse would be superfluous.

When we can conscientiously say, that religion has given a tone to our conduct, a law to our actions, a rule to our thoughts, a bridle to our tongue, a restraint to every wrong passion, a check to every evil temper, then some will say, We may safely be dismissed from the drudgery of prayer, it will then have answered all the ends which you so tiresomely recommend. So far from it, we really figure to ourselves, that if we could hope to hear of a human being brought to such perfection of discipline, it would unquestionably be found that this would be the very being who would continue most perseveringly in the practice of that devotion, which had so materially contributed to bring his heart and mind into so desirable a state, who would most tremble to discontinue prayer, who would be most appalled at the thought of the condition into which such discontinuance would be likely to reduce him. Whatever others do, he will continue for ever to "sing praises unto Thee, O Thou most Highest; he will continue to tell of they loving kindness early in the morning, and of thy truth in the night season."

It is true that while he considered religion as something nominal and ceremonial, rather than as a principle of spirit and life, he felt nothing encouraging, nothing refreshing, nothing delightful in prayer. But since he began to feel it as the means of procuring the most substantial blessings to his heart, since he began to experience something of the realization of the promises to his soul, in the performance of this exercise, he finds there is no employment so satisfactory; none that his mind can so little do without; none that so effectually raises him above the world; none that so opens his eyes to its empty shadows; none which can make him look with so much indifference on its lying vanities; none that can so powerfully defend him against the assaults of temptation, and the allurements of pleasure; none that can so sustain him under labour, so carry him through difficulties; none that can so quicken him in the practice of every virtue, and animate him in the discharge of every duty.

An additional reason why we should live in the perpetual use of prayer, seem to be, that our blessed Redeemer, after having given both the example and the command, while on earth, condescends still to be our unceasing intercessor in heaven. Can we ever cease petitioning for ourselves, when we believe that he never ceases interceding for us?

Hannah More on Prayer

An Excerpt from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883.

from Chapter XI, Of Perseverance in Prayer and Praise, page 153.

"Prayer draws all the Christian graces into its focus. It draws Charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compassion for want. It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye,-- Hope, with her grasped anchor,-- Beneficence, with her open hand,-- Zeal, looking far and wide to serve,-- Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart, warms them into life, fits them for service, and dismisses each to its appropriate practice. Prayer is mental virtue; virtue is spiritual action. The mould into which genuine prayer casts the soul is not effaced by the suspension of the act, but retains some touches of the impression till the act is repeated. "

Gillespie's Miscellany Questions: Why Truth must be Declared and Defended

A Treatise of Miscellany Questions: Wherein Many useful Questions and Cases of Conscience are discussed and resolved: for the satisfaction of those, who desire nothing more, than to search for and find out the precious truths, in the controversies of these times.

By Mr. George Gillespie, late minister at Edinburgh.

Published posthumously by his brother, Mr. Patrik Gillespie, minister at Glasgow.
Edinburgh, 1649.

Publisher to the Reader.

It hath been a grand design of the Devil and Instruments acted by him, with much controversy to darken the light in the very breaking up of this present Reformation, and to hid the precious Truth that the simple should not find it, such pure malice doth he carry against the high way of the Lord, [Isa. 35.8] and so afraid he is, that the Way-faring men shall not err therein: but they know now the Counsel of the Lord, [Mich. 4.12] nor the thoughts of his heart, who is about to clear the Truth, by the manifold Errors which have risen in these late Times, to work His peoples hearts to a deep detestation of Error, as well as ungodliness, and to declare his Truth, to be proof of all the controversy that can be moved against it, when every Work shall be tried by the fire. There must be heresies, for making manifest who are approved, [1 Cor. 13.19; Zech. 14.7] and what is precious and praiseworthy Truth, but at the Evening time it shall be light, and the Lord shall make Truth shine the more brightly, that it hath been for a time darkened and born down, this cloudy Morning shall end in a clear day. This little treatise doth help to blow away and dispel the mists of Error, and clear many questioned Truths, beside some points which are practically handled therein. [....] I shall only wish that it may prove as useful and acceptable to the judicious and godly, as other pieces which came from [George Gillespie’s] Pen.

I am

Thy servant,

Pat; Gillespie.

Gillespie's Miscellany Questions: Stability and Firmness in the Truth

A Treatise of Miscellany Questions: Wherein Many useful Questions and Cases of Conscience are discussed and resolved: for the satisfaction of those, who desire nothing more, than to search for and find out the precious truths, in the controversies of these times.

By Mr. George Gillespie, late minister at Edinburgh.

Published posthumously by his brother, Mr. Patrik Gillespie, minister at Glasgow. Edinburgh, 1649, Pages 138-142.

Chap XI.

Of Stability and firmness in the truth.

It is good Divinity to maintain that Skepticism, fluctuation and wavering concerning those things which God hath revealed, to be believed or done by us, is a sin: and to be firm fixed and established in the truth, to hold fast the profession thereof, to stand fast in the faith, is a duty commanded...

Now the preservatives against Wavering, and helps to steadfastness in the faith, are these:

1. Grow in knowledge and circumspection; be not simple as Children in understanding. There is a slight of men and cunning craftiness whereby they lie in wait to deceive: so speaks the Apostle of these that spread diverse and strange Doctrines, Eph. 4.14 and Rom 16.18. he warns us that they do by good words and fair speeches deceive the hearts of the simple. Thou hast therefore need of the wisdom of the serpent that thou be not deceived, as well as of the simplicity of the Dove, that thou be not a deceiver, Phil: 1.9:10. Do not rashly engage into any new opinion, much less into the spreading of it. With the well-advised is wisdom: Pythagoras would have us Scholars only to hear, and not to speak for five years. Be swift to hear but not to speak or engage: Prove all things, and when thou hast proved, the be sure to hold fast that which is good. 1 Thess 5.21. Mat: 7.15.17. There was never an Heresy yet broached, but under some fair plausible pretence; beguiling unstable souls, as Peter speaks, 2. Pet 2.14. Pro: 14.15. The simple believes every word. Be not like the two hundred that went in the simplicity of their hearts after Absalom in his rebellion, not knowing anything, but that he was to pay his vow in Hebron, 2 Sam: 15:11.
2. Grow in grace and holiness, and the love of the truth, for the stability of the heart in grace, go hand in hand together, Heb: 13.9. David’s rule is good, Ps.24.12. What man is he that fears the Lord, him shall he teach in the way that he shall choose. Which is also Christ’s rule, John 7.17. If any man will do his will he shall know of the Doctrine, whether it be of God, or whether I speak of myself. See also Deut 11.13,16. Elisha healed the unwholesome waters of Jericho by casting salt into the fountain, 2. Kings 2.21, so must the bitter streams of pernicious errors be healed by getting the salt of mortification, and true sanctifying grace in the fountain.
3. Be sure to cleave to thy faithful and sound teachers, the sheep that follows the shepherd, are best kept from the wolf. I find the exhortation to stability in the faith, joined with the fruitful labors of faithful teachers, Phil 3.16.17 Heb:13 7,9. So the Apostle Eph 4. from the work of the Ministry verse 11.12,13. draws this consequence v.14. that we henceforth be no more Children tossed to and fro, and carried about with every wind of Doctrine. The Galatians were easily seduced, als soon as they were made to disgust Paul.
4. Watch and be vigilant against the first beginnings of declining, against the first seeds of error, Gal 5.9. It was while men slept, that the enemy came and sowed tears among the Wheat, and when he had done, went his way, Mat.13.25. Therefore watch ye, stand fast in the faith, I Cor 16.13. go hand in hand together.
5. Avoid and withdraw from the Authors and spreaders of Heresies and dangerous errors, Rom. 16.17. I Tim: 6,5. 2 epist John, 10.11. Phil 3.2. He that would be godly should not use ungodly company, and he that would be Orthodox should not sue heretical company, unless he have some good hopes to convert some who have erred from the truth, and come into their company only for that end, Ja.5.19,20: I remember Chrysostom in diverse places warns his hearers how much they endangered their souls by going into the Jewish synagogues, and there was a great zeal in the Ancient Church to keep Christians that were Orthodox from the Assemblies and company of Heretics.
6. Get Church Discipline established & duly exercised, which is ordained to purge the Church from false Doctrine. Rev. 2.14.20.
7. Lean not to thy own understanding, and be not wise in thine own eyes, Prov. 3.5.7. Let reason be brought in captivity to the obedience of Christ, 2 Cor: 10.5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead, and of the union of the two natures of God and Man in the person of Christ, was because their reason could not comprehend these articles: which is the ground of their opinion professed by themselves. When I speak of Captivating reason, I do not mean implicit faith: the eyes of my understanding must be so far opened by the holy Ghost, that I may know such an article is held forth in Scripture to be believed, and therefore I do believe that it is, though my reason cannot comprehend how it is.
8. Count thy cost, and be well resolved before hand what it will cost thee to be a Disciple of Christ, to be a constant professor of the Truth. Luk. 14.26. to verse 34. Act 14.22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God. This is surer than to confirm our selves with the hopes of a golden age of prosperity in which we shall fell no affliction.
9. Search the Scriptures, Joh. 5.39, Act, 17.11. Do not take upon trust new Lights from any man, be he never so eminent for parts or for grace, but to the law and the Testimony.

The upshot of all is that we ought to hold fast the profession of our faith without wavering, and be steadfast and even unmovable in the truth, and not to give place to the adversaries, no not for an hour, Gal, 4,5...

Hannah More - Prayer

Excerpted from The Spirit of Prayer, by Hannah More. New York: Swords, Stanford, and Co., 1883, pages 16-18.

Chapter II.
The Duty of Prayer Inferred from the Helplessness of Man, pp 16-18.

Man is not only a sinful, he is also a helpless, and therefore a dependent being. This offers new and powerful motives for the necessity of prayer, the necessity of looking continually to a higher power, to a better strength than our own. If that power sustain us not, we fall; if he direct us not, we wander. His guidance is not only perfect freedom, but perfect safety. Our greatest danger begins from the moment we imagine we are able to go alone.

The self-sufficiency of man arising from his imaginary dignity, is a favourite doctrine with the nominal Christian. He feeds his pride with this pernicious aliment. And, as we hear much, so we hear falsely, of the dignity of human nature. Prayer, founded on the true principles of Scripture, alone teaches us wherein our true dignity consists. The dignity of a fallen creature is a perfect anomaly. True dignity, contrary to the common opinion, that it is an inherent excellence, is actually a sense of the want of it; it consists not in our valuing ourselves, but in a continual feeling of our dependence upon God, and an unceasing aim at conformity to his image.

Nothing but a humbling sense of the sinfulness of our nature, of our practised offences, of our utter helplessness, and constant dependence, can bring us to fervent and persevering prayer. How did the faith of the saints of old flourish under a darker dispensation, through all the clouds and ignorance which obscured their views of God! "They looked unto him, and were enlightened!" How do their slender means and high attainments reproach us!

David found that the strength and spirit of nature which had enabled him to resist the lion and the bear, did not enable him to resist his outward temptations, nor to conquer his inward corruptions. He therefore prayed, not only for deliverance "from blood-guiltiness," for a grievously remember sin, he prayed for the principle of piety, for the fountain of holiness, the "the creation of a clean heart," for "the renewing of a right spirit," for "truth in the inward parts," that the "comfort of God's help might be granted him." This uniform avowal of the secret workings of sin, this uniform dependence on the mercy of God to pardon, and the grace of God to assist, render his precatory addresses, though they are those of a sovereign and a warrior, so universally applicable to the case of every private Christian.

the Presbyterian Magazine: Religious Lessons

the
Presbyterian Magazine
May, 1858.
edited by Rev. C. Van Rensselaer, D.D.
Published in Philadelphia by Joseph M. Wilson, pp 239-240.

This copy was owned and signed by Rev. Charles Hodge.

------

To Those Commencing A Religious Life

1. Do not expect so sudden and remarkable a change as to leave no doubt of its reality. Did religion enter the soul in perfection, and to the entire exclusion of sin, the change would be so marked and obvious as to leave no room for doubt. But usually, there is, in the Christian heart, a perpetual struggle between good and evil, and thus a continual competition of evidence for and against, according as the good or evil prevails.
2. Evidence of piety is not so much to be sought in high emotions of any kind, as in real humility, self-distrust, hungering and thirsting after righteousness, sorrow for sin, and a continual effort, in every-day life, to the nature, and not the degree of our affections which is to be regarded in the examination of our evidences.
3. Do not expect to find, in your own case, everything you have heard or read of in the experience of others. For it may be, that many things we hear and read of are not correct feelings, and do not afford just grounds of confidence for any one; and if they are correct experience, it may be the experience of a mature Christian, and not to be expected in the beginning of a religious life.
4. Do not suppose that religion is a principle of such self-preserving energy, that when once implanted in the soul, it will continue to thrive and increase without effort. God will not sustain and bring to maturity the work of grace, without your own voluntary concurrence in the diligent use of means, more than he will cause the harvest to whiten in the field of the sluggard.
5. Do not expect to be made happy by religion unless you become eminent Christians. A half-way Christian can neither enjoy the pleasures of the world nor the pleasures of religion, for his conscience will not let him seek the one, and he is too indolent to obtain the other. The Christian may be the happiest man on earth, but he must be a faithful, active, and devoted Christian.
6. Do not make the practice and example of other Christians the standard of piety at which you aim. By this means, a more disastrous influence has been exerted on the Church and on the world, than perhaps by all other causes that could be named. But look into your Bible and see how Christians ought to live. See how the Bible says those who are Christians must live, and then if you find your Christian friends living in a different way, instead of having cause for feeling that you may do so too, you have only cause to fear that they are deceiving themselves with the belief that they are Christians when they are not.
7. Remember that your evidence of possessing ceases when anything else has the first place in your thoughts and interests. Religion should not lessen our love for our friends, or our enjoyment of rational pleasures; but the desire to please God, in all our ways, should be the prevailing feeling of the mind. Our Saviour says, we cannot have two masters; God and his service must first be in our thoughts and affections, or else the world and its pleasures are first. If, then, we would find whose servants we are, we must find who has the first place in our thoughts and affections.
8. Never for one day omit to read the Bible, with prayer. This is a most important direction. It is of the utmost importance that you should never, for once, break through this habit. Prayer and the Bible are your anchor and your shield; they will hold you firmly in the path of duty, and protect you from temptation.
9. Attempt, by your efforts and example to raise the standard of piety and activity. If all who are now commencing the Christian life should make this an object, and not fall into the temptation which professed Christians so often set before the lambs of the flock, the Church would indeed soon rise before the world, "fair as the moon, clear as the sun, and terrible as an army with banners."
10. Be active in promoting all benevolent objects. Make it an object to prepare to lead with propriety, when necessary, in all social devotional duties. At this period, when prayer and effort must unite in hastening the great day of the Lord, let every Christian learn to guide the devotions of others, as well as to lift up his own private supplications.
11. Remember that the principal duty of a Christian, as it respects others, is to excite them to the immediate performance of their religious duty. There is no Christian but can find some one mind, at least, over which he can have some influence, and if we can do anything to save others from eternal death, nothing should for a moment prevent our attempting it.
12. Lastly, do not be discouraged because you find that you are very deficient in every one of the particulars specified. Remember, that the Christian life is a warfare, and that it is only and the end that we are to come off conquerors, and more than conquerors. When you feel your own strength and resolution failing, go to Him who hath said, "My grace is sufficient for thee, and My strength shall be made perfect in weakness," Call upon Him, "and He will be very gracious unto the voice of thy cry when he shall hear it, He will answer thee." Remember, also, that the conflict is short; the race will speedily be accomplished.
    

What is Prayer?

Ever since she sent her kids off to college (regardless of the fact that we returned home at some point), my mommy has made the time to do a fair bit of reading. Occasionally she writes out quotes from what she reads. This is an anonymous (unless or until she remembers who said it) quote which has hung on our kitchen cabinet for a few years now.

"What is prayer but the breathing forth of that grace which is breathed into the soul by the Holy Spirit? When God breathed into man the breath of life, he became a living soul. So, when God breathes into the creature the breath of spiritual life, it becomes a praying soul. 'Behold he prayeth!' saith God of Paul ... Acts 9.11."