FOURTH WEEK- SECOND METHOD OF PRAYER

 

It is by contemplating the meaning of each word of the Prayer.

Addition. The same Addition which was in the First Method of Prayer will be in this second.

Prayer. The Preparatory Prayer will be made according to the person to whom the prayer is addressed.

Second Method of Prayer. The Second Method of Prayer is that the person, kneeling or seated, according to the greater disposition in which he finds himself and as more devotion accompanies him, keeping the eyes closed or fixed on one place, without going wandering with them, says FATHER, and is on the consideration of this word as long as he finds meanings, comparisons, relish and consolation in considerations pertaining to such word. And let him do in the same way on each word of the OUR FATHER, or of any other prayer which he wants to say in this way.

First Rule. The first Rule is that he will be an hour on the whole OUR FATHER in the manner already mentioned. Which finished, he will say a HAIL MARY, CREED, SOUL OF CHRIST, and HAIL, HOLY QUEEN, vocally or mentally, according to the usual way.

Second Rule. The Second Rule is that, should the person who is contemplating the OUR FATHER find in one word, or in two, matter so good to think over, and relish and consolation, let him not care to pass on, although the hour ends on what he finds. The hour finished, he will say the rest of the OUR FATHER in the usual way.

Third Rule. The third is that if on one word or two of the OUR FATHER one has lingered for a whole hour, when he will want to come back another day to the prayer, let him say the above-mentioned word, or the two, as he is accustomed; and on the word which immediately follows let him commence to contemplate, according as was said in the second Rule.

First Note. It is to be noted that, the OUR FATHER finished, in one or in many days, the same has to be done with the HAIL MARY and then with the other prayers, so that for some time one is always exercising himself in one of them.

Second Note. The second note is that, the prayer finished, turning, in few words, to the person to whom he has prayed, let him ask for the virtues or graces of which he feels he has most need.

FOURTH WEEK-THREE METHODS OF PRAYER

AND FIRST ON THE COMMANDMENTS

FIRST METHOD

The first Method of Prayer is on the Ten Commandments, and on the Seven Deadly Sins, on the Three Powers of the Soul and on the Five Bodily Senses. This method of prayer is meant more to give form, method and exercises, how the soul may prepare itself and benefit in them, and that the prayer may be acceptable, rather than to give any form or way of praying.

I. The Ten Commandments

First let the equivalent of the second Addition of the SECOND WEEK be made; that is, before entering on the prayer, let the spirit rest a little, the person being seated or walking about, as may seem best to him, considering where he is going and to what. And this same addition will be made at the beginning of all Methods of Prayer.

Prayer. A Preparatory Prayer, as, for example, to ask grace of God our Lord that I may be able to know in what I have failed as to the Ten Commandments; and likewise to beg grace and help to amend in future, asking for perfect understanding of them, to keep them better and for the greater glory and praise of His Divine Majesty.

For the first Method of Prayer, it is well to consider and think on the First Commandment, how I have kept it and in what I have failed, keeping to the rule of spending the space of time one says the OUR FATHER and the HAIL MARY three times; and if in this time I find faults of mine, to ask pardon and forgiveness for them, and say an OUR FATHER. Let this same method be followed on each one of the Ten Commandments.

First Note. It is to be noted that when one comes to think on a Commandment on which he finds he has no habit of sinning, it is not necessary for him to delay so much time, but according as one finds in himself that he stumbles more or less on that Commandment so he ought to keep himself more or less on the consideration and examination of it. And the same is to be observed on the Deadly Sins.

Second Note. After having finished the discussion already mentioned on all the Commandments, accusing myself on them and asking grace and help to amend hereafter, I am to finish with a Colloquy to God our Lord, according to the subject matter.

II. On Deadly Sins

About the Seven Deadly Sins, after the Addition, let the Preparatory Prayer be made in the way already mentioned, only with the difference that the matter here is of sins that have to be avoided, and before of Commandments that have to be kept: and likewise let the order and rule already mentioned be kept, and the Colloquy.

In order to know better the faults committed in the Deadly Sins, let their contraries be looked at: and so, to avoid them better, let the person purpose and with holy exercises see to acquiring and keeping the seven virtues contrary to them.

III. On the Powers of the Soul

Way. On the three powers of the soul let the same order and rule be kept as on the Commandments, making its Addition, Preparatory Prayer and Colloquy.

IV. On the Bodily Senses

Way. About the five bodily senses the same order always will be kept, but changing their matter.

Note. Whoever wants to imitate Christ our Lord in the use of his senses, let him in the Preparatory Prayer recommend himself to His Divine Majesty, and after considering on each sense, say a HAIL MARY or an OUR FATHER.

And whoever wants to imitate Our Lady in the use of the senses, let him in the Preparatory Prayer recommend himself to her, that she may get him grace from Her Son and Lord for it; and after considering on each sense, say a HAIL MARY.

 

FOURTH WEEK-CONTEMPLATION TO GAIN LOVE

 

Note. First, it is well to remark two things: the first is that love ought to be put more in deeds than in words.

The second, love consists in interchange between the two parties; that is to say in the lover's giving and communicating to the beloved what he has or out of what he has or can; and so, on the contrary, the beloved to the lover. So that if the one has knowledge, he give to the one who has it not. The same of honors, of riches; and so the one to the other.

CONTEMPLATION TO GAIN LOVE

Prayer. The usual Prayer.

First Prelude. The first Prelude is a composition, which is here to see how I am standing before God our Lord, and of the Angels and of the Saints interceding for me.

Second Prelude. The second, to ask for what I want. It will be here to ask for interior knowledge of so great good received, in order that being entirely grateful, I may be able in all to love and serve His Divine Majesty.

First Point. The First Point is, to bring to memory the benefits received, of Creation, Redemption and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has, and then the same Lord desires to give me Himself as much as He can, according to His Divine ordination.

And with this to reflect on myself, considering with much reason and justice, what I ought on my side to offer and give to His Divine Majesty, that is to say, everything that is mine, and myself with it, as one who makes an offering with much feeling:

Take, Lord, and receive all my liberty, my memory, my intellect, and all my will -- all that I have and possess. Thou gavest it to me: to Thee, Lord, I return it! All is Thine, dispose of it according to all Thy will. Give me Thy love and grace, for this is enough for me.

Second Point. The second, to look how God dwells in creatures, in the elements, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand: 21 and so in me, giving me being, animating me, giving me sensation and making me to understand; 22 likewise making a temple of me, being created to the likeness and image of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. In the same manner will be done on each Point which follows.

Third Point. The third, to consider how God works and labors for me in all things created on the face of the earth -- that is, behaves like one who labors -- as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensation, etc.

Then to reflect on myself.

Fourth Point. The fourth, to look how all the good things and gifts descend from above, as my poor power from the supreme and infinite power from above; and so justice, goodness, pity, mercy, etc.; as from the sun descend the rays, from the fountain the waters, etc.

Then to finish reflecting on myself, as has been said.

I will end with a Colloquy and an OUR FATHER.

FOURTH WEEK - THE FIRST CONTEMPLATION HOW CHRIST OUR LORD APPEARED TO OUR LADY

 

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative, which is here how, after Christ expired on the Cross, and the Body, always united with the Divinity, remained separated from the Soul, the blessed Soul, likewise united with the Divinity, went down to Hell, and taking from there the just souls, and coming to the Sepulchre and being risen, He appeared to His Blessed Mother in Body and in Soul.

Second Prelude. The second, a composition, seeing the place; which will be here to see the arrangement of the Holy Sepulchre and the place or house of Our Lady, looking at its parts in particular; likewise the room, the oratory, etc.

Third Prelude. The third, to ask for what I want, and it will be here to ask for grace to rejoice and be glad intensely at so great glory and joy of Christ our Lord.

First Point, Second Point, and Third Point. Let the first, second and third Points be the same usual ones which we took in the Supper of Christ our Lord.

Fourth Point. The fourth, to consider how the Divinity, which seemed to hide Itself in the Passion, now appears and shows Itself so marvellously in the most holy Resurrection by Its true and most holy effects.

Fifth Point. The fifth is to consider the office of consoling which Christ our Lord bears, and to compare how friends are accustomed to console friends.

Colloquy. I will finish with a Colloquy, or Colloquies, according to the subject matter, and an OUR FATHER.

First Note. In the following Contemplations let one go on through all the Mysteries of the Resurrection, in the manner which follows below, up to the Ascension inclusive, taking and keeping in the rest the same form and manner in all the Week of the Resurrection which was taken in all the Week of the Passion. So that, for this first Contemplation, on the Resurrection, let one guide himself as to the Preludes according to the subject matter; and as to the five Points, let them be the same; and let the Additions which are below be the same; and so in all which remains, he can guide himself by the method of the Week of the Passion, as in repetitions, the five Senses, in shortening or lengthening the Mysteries.

Second Note. The second note: Commonly in this FOURTH WEEK, it is more suitable than in the other three past to make four Exercises, and not five: the first, immediately on rising in the morning; the second, at the hour of Mass, or before dinner, in place of the first repetition; the third, at the hour of Vespers, in place of the second repetition; the fourth, before supper, bringing the five Senses on the three Exercises of the same day, noting and lingering on the more principal parts, and where one has felt greater spiritual movements and relish.

Third Note. The third: Though in all the Contemplations so many Points were given in certain number -- as three, or five, etc., the person who is contemplating can set more or fewer Points, according as he finds it better for him. For which it is very helpful, before entering on the Contemplation, to conjecture and mark in certain number the Points which he is to take.

Fourth Note. In this FOURTH WEEK, in all the ten Additions the second, the sixth, the seventh and the tenth are to be changed.

The second will be, immediately on awaking, to put before me the Contemplation which I have to make, wanting to arouse feeling and be glad at the great joy and gladness of Christ our Lord.

The sixth, to bring to memory and think of things that move to spiritual pleasure, gladness and joy, as of heavenly glory.

The seventh, to use light or temporal comforts -- as, in summer, the coolness; and in winter, the sun or heat -- as far as the soul thinks or conjectures that it can help it to be joyful in its Creator and Redeemer.

The tenth: in place of penance, let one regard temperance and all moderation; except it is question of precepts of fasting or of abstinence which the Church commands; because those are always to be fulfilled, if there is no just impediment.

THIRD WEEK - RULES TO PUT ONESELF IN ORDER FOR THE FUTURE AS TO EATING

 

First Rule. The first rule is that it is well to abstain less from bread, because it is not a food as to which the appetite is used to act so inordinately, or to which temptation urges as in the case of the other foods.

Second Rule. The second: Abstinence appears more convenient as to drinking, than as to eating bread. So, one ought to look much what is helpful to him, in order to admit it, and what does him harm, in order to discard it.

Third Rule. The third: As to foods, one ought to have the greatest and most entire abstinence, because as the appetite is more ready to act inordinately, so temptation is more ready in making trial, on this head. And so abstinence in foods, to avoid disorder, can be kept in two ways, one by accustoming oneself to eat coarse foods; the other, if one takes delicate foods, by taking them in small quantity.

Fourth Rule. The fourth: Guarding against falling into sickness, the more a man leaves off from what is suitable, the more quickly he will reach the mean which he ought to keep in his eating and drinking; for two reasons: the first, because by so helping and disposing himself, he will many times experience more the interior knowledge, consolations and Divine inspirations to show him the mean which is proper for him; the second, because if the person sees himself in such abstinence not with so great corporal strength or disposition for the Spiritual Exercises, he will easily come to judge what is more suitable to his bodily support.

Fifth Rule. The fifth: While the person is eating, let him consider as if he saw Christ our Lord eating with His Apostles, and how He drinks and how He looks and how He speaks; and let him see to imitating Him. So that the principal part of the intellect shall occupy itself in the consideration of Christ our Lord, and the lesser part in the support of the body; because in this way he will get greater system and order as to how he ought to behave and manage himself.

Sixth Rule. The sixth: Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food.

Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.

Eighth Rule. The eighth: To avoid disorder, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.

THIRD WEEK - SECOND DAY - SECOND CONTEMPLATION IN THE MORNING

 

FROM THE SUPPER TO THE GARDEN INCLUSIVELY

Prayer. The usual Preparatory Prayer

First Prelude. The first Prelude is the narrative and it will be here how Christ our Lord went down with His eleven Disciples from Mount Sion, where He made the Supper, to the Valley of Josaphat. Leaving the eight in a part of the Valley and the other three in a part of the Garden, and putting Himself in prayer, He sweats sweat as drops of blood, 20 and after He prayed three times to the Father and wakened His three Disciples, and after the enemies at His voice fell down, Judas giving Him the kiss of peace, and St. Peter cutting off the ear of Malchus, and Christ putting it in its place; being taken as a malefactor, they lead Him down the valley, and then up the side, to the house of Annas.

Second Prelude. The second is to see the place. It will be here to consider the road from Mount Sion to the Valley of Josaphat, and likewise the Garden, whether wide, whether large, whether of one kind, whether of another.

Third Prelude. The third is to ask for what I want. It belongs to the Passion to ask for grief with Christ in grief, anguish with Christ in anguish, tears and interior pain at such great pain which Christ suffered for me.

First Note. In this second Contemplation, after the Preparatory Prayer is made, with the three Preludes already mentioned, the same form of proceeding will be kept through the Points and Colloquy as was kept in the first Contemplation, on the Supper.

And at the hour of Mass and Vespers two repetitions will be made on the first and second Contemplation, and then, before supper, the senses will be applied on the two above-said Contemplations, always prefixing the Preparatory Prayer and the three Preludes, according to the subject matter, in the same form as was said and explained in the SECOND WEEK.

Second Note. According as age, disposition and physical condition help the person who is exercising himself, he will make each day the five Exercises or fewer.

Third Note. In this THIRD WEEK the second and sixth Additions will in part be changed.

The second will be, immediately on awaking, to set before me where I am going and to what, and summing up a little the contemplation which I want to make, according as the Mystery shall be, to force myself, while I am getting up and dressing, to be sad and grieve over such great grief and such great suffering of Christ our Lord.

The sixth will be changed, so as not to try to bring joyful thoughts, although good and holy, as, for instance, are those on the Resurrection and on heavenly glory, but rather to draw myself to grief and to pain and anguish, bringing to mind frequently the labors, fatigues and pains of Christ our Lord, which He suffered from the moment when He was born up to the Mystery of the Passion in which I find myself at present.

Fourth Note. The Particular Examen on the Exercises and present Additions, will be made as it was made in the past Week.

Second Day. The second day at midnight, the Contemplation will be from the Garden to the house of Annas inclusive (P. 154), and in the morning from the house of Annas to the house of Caiphas inclusive (P. 155), and then the two repetitions and the application of the senses, as has been already said.

Third Day. The third day, at midnight, from the house of Caiphas to Pilate, inclusive (p. 155); and in the morning, from Pilate to Herod inclusive (p. 156); and then the repetitions and senses, in the same form as has been already said.

Fourth Day. The fourth day, at midnight, from Herod to Pilate (p. 157), doing and contemplating up to half through the Mysteries of the same house of Pilate, and then, in the Exercise of the morning, the other Mysteries which remained of the same house; and the repetitions and the senses, as has been said.

Fifth Day. The fifth day, at midnight, from the house of Pilate up to the Crucifixion (p. 158), and in the morning from His being raised on the Cross until He expired (p. 158), then the two repetitions, and the senses.

Sixth Day. The sixth day, at midnight, from the Descent from the Cross to the Tomb, exclusive (p. 159) and in the morning from the Tomb, inclusive, to the house where Our Lady was, after her Son was buried.

Seventh Day. The seventh day, a Contemplation on the whole Passion together, in the Exercise of midnight and of the morning, and in place of the two repetitions and of the senses one will consider all that day, as frequently as he can, how the most holy Body of Christ our Lord remained separated and apart from the Soul: and where and how It remained buried. Likewise, one will consider the loneliness of Our Lady, whose grief and fatigue were so great: then, on the other side, the loneliness of the Disciples.

Note. It is to be noted that whoever wants to dwell more on the Passion, has to take in each Contemplation fewer Mysteries; that is to say, in the first Contemplation, the Supper only; in the second, the Washing of the Feet; in the third, the giving of the Blessed Sacrament to them; in the fourth, the discourse which Christ made to them; and so through the other Contemplations and Mysteries.

Likewise, after having finished the Passion, let him take for an entire day the half of the whole Passion, and the second day the other half, and the third day the whole Passion.

On the contrary, whoever would want to shorten more in the Passion, let him take at midnight the Supper, in the morning the Garden, at the hour of Mass the house of Annas, at the hour of Vespers the house of Caiphas, in place of the hour before supper the house of Pilate; so that, not making repetitions, nor the Application of the Senses, he make each day five distinct Exercises, and in each Exercise take a distinct Mystery of Christ our Lord. And after thus finishing the whole Passion, he can, another day, do all the Passion together in one Exercise, or in different ones, as it will seem to him that he will be better able to help himself.

THIRD WEEK-FIRST DAY-THE FIRST CONTEMPLATION AT MIDNIGHT IS:

HOW CHRIST OUR LORD WENT FROM BETHANY TO JERUSALEM TO THE LAST SUPPER INCLUSIVELY

(p. 152); and it contains the Preparatory Prayer, three Preludes, six Points and one Colloquy.

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to bring to memory the narrative; which is here how Christ our Lord sent two Disciples from Bethany to Jerusalem to prepare the Supper, and then He Himself went there with the other Disciples; and how, after having eaten the Paschal Lamb, and having supped, He washed their feet and gave His most Holy Body and Precious Blood to His Disciples, and made them a discourse, after Judas went to sell his Lord.

Second Prelude. The second, a composition, seeing the place. It will be here to consider the road from Bethany to Jerusalem, whether broad, whether narrow, whether level, etc.; likewise the place of the Supper, whether large, whether small, whether of one kind or whether of another.

Third Prelude. The third, to ask for what I want. It will be here grief, feeling and confusion because for my sins the Lord is going to the Passion.

First Point. The first Point is to see the persons of the Supper, and, reflecting on myself, to see to drawing some profit from them.

Second Point. The second, to hear what they are talking about, and likewise to draw some profit from it.

Third Point. The third, to look at what they are doing, and draw some profit.

Fourth Point. The fourth, to consider that which Christ our Lord is suffering in His Humanity, 19 or wants to suffer, according to the passage which is being contemplated, and here to commence with much vehemence and to force myself to grieve, be sad and weep, and so to labor through the other points which follow.

Fifth Point. The fifth, to consider how the Divinity hides Itself, that is, how It could destroy Its enemies and does not do it, and how It leaves the most sacred Humanity to suffer so very cruelly.

Sixth Point. The sixth, to consider how He suffers all this for my sins, etc.; and what I ought to do and suffer for Him.

Colloquy. I will finish with a Colloquy to Christ our Lord, and, at the end, with an OUR FATHER.

Note. It is to be noted, as was explained before and in part, that in the Colloquies I ought to discuss and ask according to the subject matter, that is, according as I find myself tempted or consoled, and according as I desire to have one virtue or another, as I want to dispose of myself in one direction or another, as I want to grieve or rejoice at the thing which I am contemplating; in fine, asking that which I more efficaciously desire as to any particular things. And in this way I can make one Colloquy only, to Christ our Lord, or, if the matter or devotion move me, three Colloquies, one to the Mother, another to the Son, another to the Father, in the same form as was said in the SECOND WEEK, in the meditation of the THREE PAIRS, with the Note which follows THE PAIRS.

 

THE PRACTICE OF THE PRESENCE BY BROTHER LAWRENCE IS NOW A STUDY JOURNAL

 

GET IT FREE FROM JAN 4-8.  PLEASE SHARE

THE PRACTICE OF THE PRESENCE OF GOD THE BEST RULE OF A HOLY LIFE.

BROTHER LAWRENCE.

SECOND CONVERSATION.

That he had always been governed by love, without selfish views; and that having resolved to make the love of GOD the end of all his actions, he had found reasons to be well satisfied with his method. That he was pleased when he could take up a straw from the ground for the love of GOD, seeking Him only, and nothing else, not even His gifts.

That he had been long troubled in mind from a certain belief that he should be damned; that all the men in the world could not have persuaded him to the contrary; but that he had thus reasoned with himself about it: I engaged in a religious life only for the love of GOD, and I have endeavored to act only for Him; whatever becomes of me, whether I be lost or saved, I will always continue to act purely for the love of GOD. I shall have this good at least, that till death I shall have done all that is in me to love Him. That this trouble of mind had lasted four years; during which time he had suffered much. But that at last he had seen that this trouble arose from want of faith; and that since then he had passed his life in perfect liberty and continual joy. That he had placed his sins betwixt him and GOD, as it were, to tell Him that he did not deserve His favors, but that GOD still continued to bestow them in abundance.

That in order to form a habit of conversing with GOD continually, and referring all we do to Him, we must at first apply to Him with some diligence: but that after a little care we should find His love inwardly excite us to it without any difficulty.

That he expected after the pleasant days GOD had given him, he should have his turn of pain and suffering; but that he was not uneasy about it, knowing very well, that as he could do nothing of himself, GOD would not fail to give him the strength to bear it.

That when an occasion of practicing some virtue offered, he addressed himself to GOD, saying, LORD, I cannot do this unless Thou enablest me: and that then he received strength more than sufficient.

That when he had failed in his duty, he only confessed his fault, saying to GOD, I shall never do otherwise, if You leave me to myself; it is You who must hinder my falling, and mend what is amiss. That after this, he gave himself no further uneasiness about it.

That we ought to act with GOD in the greatest simplicity, speaking to Him frankly and plainly, and imploring His assistance in our affairs, just as they happen. That GOD never failed to grant it, as he had often experienced.

That he had been lately sent into Burgundy, to buy the provision of wine for the society, which was a very unwelcome task for him, because he had no turn for business, and because he was lame and could not go about the boat but by rolling himself over the casks. That however he gave himself no uneasiness about it, nor about the purchase of the wine. That he said to GOD, It was His business he was about, and that he afterwards found it very well performed. That he had been sent into Auvergne, the year before, upon the same account; that he could not tell how the matter passed, but that it proved very well.

So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of GOD, and with prayer, upon all occasions, for His grace to do his work well, he had found everything easy, during fifteen years that he had been employed there.

That he was very well pleased with the post he was now in; but that he was as ready to quit that as the former, since he was always pleasing himself in every condition, by doing little things for the love of GOD.

That with him the set times of prayer were not different from other times; that he retired to pray, according to the directions of his Superior, but that he did not want such retirement, nor ask for it, because his greatest business did not divert him from GOD.

That as he knew his obligation to love GOD in all things, and as he endeavored so to do, he had no need of a director to advise him, but that he needed much a Confessor to absolve him. That he was very sensible of his faults, but not discouraged by them; that he confessed them to GOD, but did not plead against Him to excuse them. When he had so done, he peaceably resumed his usual practice of love and adoration.

That in his trouble of mind, he had consulted nobody, but knowing only by the light of faith that GOD was present, he contented himself with directing all his actions to Him, i.e., doing them with a desire to please Him, let what would come of it.

That useless thoughts spoil all: that the mischief began there; but that we ought to reject them, as soon as we perceived their impertinence to the matter in hand, or our salvation; and return to our communion with GOD.

That at the beginning he had often passed his time appointed for prayer, in rejecting wandering thoughts, and falling back into them. That he could never regulate his devotion by certain methods as some do. That nevertheless, at first he had meditated for some time, but afterwards that went off, in a manner he could give no account of.

That all bodily mortifications and other exercises are useless, except as they serve to arrive at the union with GOD by love; that he had well considered this, and found it the shortest way to go straight to Him by a continual exercise of love, and doing all things for His sake.

That we ought to make a great difference between the acts of the understanding and those of the will: that the first were comparatively of little value, and the others, all. That our only business was to love and delight ourselves in GOD.

That all possible kinds of mortification, if they were void of the love of GOD, could not efface a single sin. That we ought, without anxiety, to expect the pardon of our sins from the Blood of JESUS CHRIST, only endeavoring to love Him with all our hearts. That GOD seemed to have granted the greatest favors to the greatest sinners, as more signal monuments of his mercy.

That the greatest pains or pleasures of this world, were not to be compared with what he had experienced of both kinds in a spiritual state: so that he was careful for nothing and feared nothing, desiring only one thing of GOD, viz., that he might not offend Him.

That he had no scruples; for, said he, when I fail in my duty, I readily acknowledge it, saying, I am used to do so: I shall never do otherwise, if I am left to myself. I fail not, then I give GOD thanks, acknowledging the strength comes from Him.

New Year Comfort From Those Giants of Faith Who Went Before US

QUOTE : James Smith, 1856 

"The Lord lives!" 2 Samuel 22:47

We lives in trying times. The new year opens, as no new year has opened to us of late. Our country is at war. Provisions are scant. The future, though concealed from our view, appears to be hung with clouds. It is probable that there will be great changes. Many fears will be awakened. Many hearts will be wounded. The faith of many of the Lord's people will be deeply tried. Satan will be busy. Our principles will be put to the test. But amidst all, we, as believers in Jesus, have one comfort, "The Lord lives!" There will be no change in him.

His Word will remain true,

his throne will be unshaken, and

his purposes rest undisturbed.

QUOTE: - New Year's Comfort Arthur Pink, 1943

 

As we launch out into another year, there is little visible prospect of a smooth and pleasant voyage. To the natural eye, the clouds are dark and fierce storms seem imminent. The very uncertainty of what the morrow may bring forth, fills many with uneasiness and trepidation. But how different should be the state of God's children—an all-sufficient Object is presented to the eyes of their faith, from which unbelief derives no comfort. If the poor worldling is concerned with what lies before him, it is the blessed privilege of the believer to be occupied with Who goes before him—the One who is his Captain, his Guide, his Forerunner. "The LORD Himself goes before you and will be with you! He will never leave you nor forsake you. Do not be afraid—do not be discouraged." (Deuteronomy 31:8). What a difference that makes! O that writer and reader may be enabled to lay hold of this grand Truth as we enter another period of time and keep it steadily in mind throughout the coming days!

QUOTE : A New Year's Address 
James Smith, New Park Street Church, London, 1849

"Jesus Christ is the same yesterday and today and forever!" Hebrews 13:8

Everything around us is changing and fast passing away! Nothing appears settled or secure! The old year has fled and has told its tale; a new year begins today and will introduce mercies and trials, comforts and distresses, darkness and light. Who can tell what is folded up in the bosom of this year?

QUOTE: Strength for a New Year
J.R. Miller, published 1913

We ought to make something of every year. They should be like new steps on the stairs, lifting our feet a little higher. We ought not to live any two years on the same plane. To be content with any attainment even for two days, is not living at our best.

Many Christians grow faint and weary in their tasks and duties. Routine is intensely wearisome. Tasks are large and exacting, life is dreary in its monotony, work seems ofttimes in vain. We sow, and do not reap. We find disappointment and discouragement at many points. Hopes bright today — lie like withered flowers tomorrow. Life seems full of illusions. Youth has its brilliant dreams which come to nothing. Work is hard. He who saves his life, loses it.

A NEW YEAR, James Smith, 1855

The commencement of a new year calls for reflection, repentance, and reformation. We should . . .

reflect upon the past,

repent at present, and

aim at reformation in future.

If we reflect rightly, we shall repent sincerely; and

if we repent sincerely, we shall reform immediately.

"Let us search and try our ways, and turn again to the Lord."

Flying time cries, reflect;

approaching eternity cries, repent;

and the God of time and eternity cries, reform.

But who can bear close and serious reflection upon the past? It demands . . .

honesty of heart,

determination of spirit, and

zeal for the divine glory.

It is no trifling business to reflect upon . . .

sins committed,

mercies received,

duties neglected,

favors bestowed,

opportunities lost,

and kindness displayed.

But if we do not reflect — we shall not repent;

if we do not repent — we shall not walk humbly with God;

if we do not walk humbly with God — we shall not be happy;

and if we are not happy — we shall not honor our profession.

Reader, are you a Christian? If so, take the first quarter of an hour you have to spare, and go aside quietly to reflect upon the past year. Think of its twelve months, its fifty-two Sundays, its three hundred and sixty-five days. Turn over the book of remembrance, and see if you can reckon up . . .

the mercies you have received;

the evils from which you have been preserved;

the temptations you have escaped;

the sins you have committed;

the opportunities for doing or getting good;

and the privileges by which you have been distinguished.

Inquire . . .

what use you have made of your talents,

what motives have influenced your conduct,

what use you have been in the Church,

what good you have done to the world, and

what honor you have brought to the Lord Jesus Christ.

Alas! who of us can go over the ground we have trodden during the last year — without being covered with shame and confusion of face. Brethren,

let us seriously consider the past,

let us, then, heartily confess our transgressions unto the Lord,

let us repair to the ever open fountain,

nor let us rest until the Holy Spirit bears his inward witness that our sins are all forgiven.

Are you a minister of Christ — the pastor of one of his Churches? If so, give me your hand, and let us together seriously examine our souls before God. Things in the Churches are not as they ought to be, or as they have been. What part of the blame belongs to us? Let us not avoid the question, or try to cast all the blame on the people. We may be wrong in the very thing in which we imagine ourselves most right. Have we looked seriously into the low state of things in our Churches? Are we properly affected with it? Have we examined our own hearts respecting it?

Is our spirit and temper lovely?

Is our preaching plain, affectionate, and scriptural?

Are our motives pure?

Do we aim at the salvation of sinners, the edification of saints, and the glory of God alone in our sermons?

Do we feel our solemn responsibility?

Do we realize our dependence upon the person and ministry of the Holy Spirit?

Are we clothed with humility before God?

Do we deal faithfully with souls?

Is our affection as apparent as our fidelity, in our public work?

Do we so preach as to leave the impression upon the minds of our hearers — that we heartily desire to do them good?

Do we love our people as we ought?

Do we visit them as we ought?

Do we watch over them as those who must give an account?

Do we feel for sinners as we ought, and travail in birth for them until Christ is formed in them?

Have we boasted too much, or put confidence in our abilities — rather than in God?

Are we afflicted because the cause of God is struggling?

These are serious questions. Many more may be proposed. A serious consideration of them, with personal application, can do us no harm. Let us mourn over the past, seek closer communion with God, and greater communications from God; for it is only what comes from God which really does good, after all. It is his own Word which God blesses. If our preaching were more apostolic, there is reason to conclude that our success would be. Oh, to preach just what they did, and just as they did!

Are you an undecided hearer of the gospel?

How long have you sat under its sound?

How many sermons have you heard?

How many convictions have you felt?

How many purposes have you formed?

How many times have you declined, when just coming to a decision?

Study these questions.

Undecided! What, and enter upon a new year in such a state, and that perhaps your last year! For, concerning you, the decree may have gone forth, "This very year you are going to die!" And suppose you do die — what will be the consequence? Jesus has said, "He who is not for me is against me." If you are not his friend — then you are his foe. If you are not a child of God — then you are a enemy to God. "How long will you halt between two opinions?" What can you gain by delay? The longer you live undecided . . .

the more sin will harden your heart,

the more power the world will have over you,

the more effectually Satan will ensnare you —

until perhaps you may become a living illustration of what is spoken by the prophet, "Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil."

Why not submit at once? Why not make it your first business, this new year, to yield yourself to God? Are you not a sinner — and do you not feel it? Is not Jesus a Savior — and do you not need him? Has he not invited such as you are to come unto him, and promised that he will never cast out? Go, then, and cast yourself at his feet, appeal to his mercy, plead his promise, venture on his perfect work — and you will find peace with God. Having done so, go and be baptized in his name, unite with his people, labor for his glory, walk with him in fellowship — and Heaven will crown your course.

But should a careless, thoughtless sinner read these lines — what can I say to you? My poor thoughtless brother, think! Think . . .

of the value of your soul,

of the desert of sin,

of the shortness of time,

of the uncertainty of life,

of your need of a Savior,

of the exact adaptation of Jesus to meet your case,

of his readiness to receive you,

of the folly of trifling with his Word, and

of the dreadful consequence of dying in your sin!

Care for your soul, if you care for nothing else. Remember, once lost — and you are lost forever! If your soul is lost — your own sin and folly will be the cause of it. No one can lose it for you. The blame will eternally rest upon yourself. Begin this year by seeking the Lord. He speaks to you when he says by his servant, "Let the wicked forsake his way, and the unrighteous man his thoughts; let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon."

Perhaps the eye of a backslider may pass over this page. If so, let me affectionately beseech you, my poor fallen brother — to begin this year by returning to your God. Go and return to your first husband, for it was better with you then, than now. You have fallen by your iniquity — but God bids you take with you words and return unto him. He says, "Only acknowledge your iniquity." All he asks of you is to confess — and be pardoned, to acknowledge — and be blessed by him. He waits to be gracious unto you. You never can be happy, you never will have peace — until you return. Doubt not his love. Fear not rejection.

Throw yourself at his feet,

plead what Jesus suffered,

mourn over your past follies,

seek restoring grace, and

this will be one of the happiest years of your life.

Let us all give up ourselves more unreservedly to the Lord. Let us make his glory the main business of our lives. Let us not live unto ourselves — but unto Him who died for us and rose again. Living, may it be our aim to exhibit and exalt Christ — and then dying will be to us everlasting gain. Let us seek the salvation of sinners more ardently, perseveringly, and prayerfully than we have ever done. Let us strive, in every possible way, to rouse up the Churches from their present sleepy state; nor rest, nor let others rest, until our chapels are crowded, our converts multiplied, our additions great, and our members holy. Let us realize the fact, that "the Lord Almighty is with us, the God of Jacob is our refuge — "that his arm is not shortened that it cannot save, nor his ear heavy that it cannot hear; that he is saying to us, "Open your mouth wide, and I will fill it!" and, "You have not because you ask not, or because you ask amiss. Ask and receive, that your joy may be full."

Beloved, the writer wishes you all a holy, happy, and successful New Year!

TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

 

TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

It is to be noted that as to those who are settled in ecclesiastical office or in matrimony -- whether they abound much or not in temporal goods -- when they have no opportunity or have not a very prompt will to make election about the things which fall under an election that can be changed, it is very helpful, in place of making election, to give them a form and way to amend and reform each his own life and state. That is, putting his creation, life and state for the glory and praise of God our Lord and the salvation of his own soul, to come and arrive at this end, he ought to consider much and ponder through the Exercises and Ways of Election, as has been explained, how large a house and household he ought to keep, how he ought to rule and govern it, how he ought to teach and instruct it by word and by example; likewise of his means, how much he ought to take for his household and house; and how much to dispense to the poor and to other pious objects, not wanting nor seeking any other thing except in all and through all the greater praise and glory of God our Lord.

For let each one think that he will benefit himself in all spiritual things in proportion as he goes out of his self-love, will and interest.