The Supreme Memory Book Is A Complete System For Memorizing Scripture in other memorization books that are out there — you'll be learning Dr. Evans'. Editorial Reviews. About the Author. Dr. Evans memorized the entire King James version of the Want to know our Editors' picks for the best books of the month? . I've been seeking to improve and optimize my memory for the past 2 years. Book Source: Digital Library of India Item William outenelrecpeu.tkioned.

The Supreme Memory Book By Dr. Evans

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Jackson, Mississippi, for giving me a copy of Evans's classic book about. Scripture memory, How to Memorize, published by The Bible Institute . It is said of Dr. Johnson that he never forgot anything that he had seen, heard or read. Says Sir. Dr. Evans was a Bible teacher with Ph.D., and D.D. (Doctor of Divinity), and In my brand new e-book entitled “Supreme Memory Book”, I've. The Supreme Memory Book Free Download Pdf DOWNLOAD (Mirror #1). Dr. Evans memorized the entire King James version of the.

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This will fill the mind with thoughts. The heart will coin imaginations in compliance therewith.

And this is twofold: [1] That which is real, as Achan saw the wedge of gold and coveted it, Josh. But further, When the Soul has thus far by its wickedness pursued the motion of sin to bring it into action: then to the last thing, to wit, to indeavours to take the opportunity, which by the invention is judged most convenient, so to endeavours it goes, till it has finished sin, and finished, in finishing of that, its own fearful damnation.

The unregenerate had no reliable guide in matters spiritual from their intellectual speculation. Listen to Matthew Poole in his commentary on Jeremiah and Every one had walked after the imaginations of his own heart. A phrase by which sin is often expressed in holy writ, Deut.

A sinful course is very often expressed in Scripture under this notion of walking after the imaginations of our own heart. None have a worse guide of their own actions in their lapsed state, before regeneration, than their own hearts. We set that active power of imagination on work, and there comes out a god a calf , whom we own for a notion of God.

There are as many carved images of God as there are minds of men, and as monstrous shapes as those corruptions into which they would transform him.

Hence sprang; 1 Idolatry. Vain imaginations first set afloat and kept up this in the world; 2 Hence all superstition received its rise and growth; 3 Hence springs all presumption, the common disease of the world. The evil, he asserts, stemmed from their owne imaginations.


He pursues the same theme later, when preaching on Deuteronomy Hereby we knowe how wretched the state of the papistes is: for they be stubborn and wilfull in their own imaginations.

If a man aske them of whom they hold their superstitions: they alledge their fathers, they alledge long antiquitie, they alledge the common fashion of the whole world: but in the meane while they have no certaintie that their doinges please God, or that he alloweth them, whereas in very deed the thing that God leadeth us unto is that we should be sure that we.

Margaret Aston, dealing with the century from , summarises their position thus: God could not be imaged. The image was ousted by the word. Visual depictions were to have no place in worship or belief; they could not teach the faith nor, given the danger of their mere presence in the churches, could they be thought of as ornaments. Increasingly it seemed natural to equate iconoclasts with puritans.

Spiritual notions befalling carnal minds did once, by the means of superstition, ruin the power of religion. They would have images of him. They would go in pilgrimage to the place where he died and rose again. They would endeavour. Fanciful interpretations had been a hallmark of Roman Catholic commentaries. An illustration of this can be found in the way the figure of Melchizedek is understood. He offered bread and wine to Abraham Genesis The literal sense is that the king of Salem, with the food that he brought, refreshed the soldiers of Abraham, who were tired after their travel.

The allegorical sense is that the priest offers up Christ in the mass. The tropological sense is that we are to give to the poor. The anagogical sense is that Christ who is in heaven shall be the bread of life to the faithful.

This pattern of the fourfold meaning of Scripture must be rejected and destroyed. Scripture has only one sense, the literal one. We have by this way then no certain rule of faith; the unstable then may lawfully wrest the Scripture to their own destruction. Galatians 4. The Apostle saith not that there is a double sense; but that it may be Allegorically applied, which is Historically set down.

There is then but one sense of the place; part whereof consisteth in the Story, part in the Allegory: so that the whole sense is contained in them both. The principal interpreter of Scripture is the Holy Spirit. The supreme and absolute means for the interpretation is the Scripture itself. There are, however, three subordinate means to help us.

Allegories or passages marked by literary symbolism should be expounded according to the scope or focus of the context. Two early Puritans recognize this in their works. Richard Field deals with the issue of ambiguity in the context: All the allegories.

By the olive therefore, vine, and fig tree, briefly, hee meaneth such of Gedeons familie, as might have been profitably employed. By the Trees seeking a king, he meaneth the Shechemites.

By the bramble, Abimelech, good for nothing. And as the bramble, which is one of the worst shrubs in the field, ought not to be taken above any of the best trees, for any principall use, but is most fit to bee burned: So neither ought Abimelech to have been preferred before Gedeons sonnes. To convince, and that strongly This gave him creativity as well as urgency.

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His literary output could not be confined to the usual Puritan mold of verbal communication. The answer is implicit in the Puritan orientation towards logos. The Puritan was not likely to meditate upon events in the life of Christ but rather upon doctrines or specific propositions of Scripture.

Kaufmann compares his attitude with that of Perkins: For Bunyan, who suggestively links imagination with memory, truth, stored in memory and pleasing to the imagination, is in one of its species the truth of experience reconstructed in meditation. But for Perkins memory was, properly, an adjunct to the reason, rather than to the imagination. Indeed Bunyan associates memory and imagination in a way that suggests that he often preserved experience as image rather than verbal construct, and this tendency is confirmed by the evidence of his work which, as has often been observed, was created in terms of imagery.

Augustine speaks of the fields and spacious palaces of my memory, where are the treasures of innumerable images, brought into it from things of all sorts perceived by the senses.

For those things are not transmitted into the memory, but their images only are with an admirable swiftness caught up, and stored as it were in wondrous cabinets, and thence wonderfully by the act of remembering, brought forth. But there are two places if no more , wherein it is taken in a good sense: Isa xxvi. Here is Charnock again: For raising good thoughts, 1 Get renewed hearts. A sanctified reason would both discover and shame our natural follies. Till the understanding be born of the Spirit, John iii.

Whatever is in the world are but shadows of things in comparison of those true realities which religion affords When the law of God by the Spirit is so written in our hearts, that the law and our hearts become agreeable one to the other, then the soul is inclined and made pliable to every good thought. If it begins to grow wanton, tame the wildness of it by fastening it to the cross of Christ.

If it break loose, as it will soon run riot, yet give no consent of the will to it. Though it hath defiled the memory, yet let it not defile the will. Few preachers could compare with the Puritans for their mastery of the art of sermon illustration.

For to his great benefit he gathereth a riddle, and raised thereby a question out of the worke of God in the Lyon, which was a meane to hold much evill from among them. So it behoveth us to marke things that come to passe daily, which all fall out by Gods providence and his dealing in and by them, that wee may learne wisdome thereby, and take good by them.

Preachers gather similies by the things they see, reade, and heare, to illustrate that which they utter in their Sermons to the people. Here is Jeremiah Burroughs: Those who are contented are fitted to receive mercy from the Lord.

If you want a vessel to take any liquor, you must hold it still. So if we. We must not have hearts hurrying up and down in trouble, discontent and vexing, but still and quiet hearts. A Christian is always like himself. Then Judas would restore his bribes. Esau would cast up his pottage. Achan would cast down his gold, and Gehazi would refuse his gifts. Nebuchadnezzar would be humbler.

Balaam would be faithful, and the prodigal son would be tame. The guilty conscience cannot abide this day. I think if there were a general collection made through the whole world that there might be no Judgment Day, then God would be so rich that all the world would go a-begging and be as a waste wilderness. By a natural extension, this practice produced an immense body of Puritan literature which spiritualized objects perceived by the senses for spiritual purposes.

Certainly, by such a skilful, industrious improvement, we might have a fuller taste of Christ and heaven in every bit of bread that we eat, and in every draught of beer we drink, than most men have in the use of the sacrament.

The Supreme Memory Book

Dwell not upon any created object only as a virtuoso, to gratify your rational curiosity, but as a Christian, call religion to the feast, and make a spiritual improvement. No creature can meet our eyes, but affords us lessons worthy of our thoughts, besides the general notion of the power and wisdom of the Creator.

Thus may the sheep read us a lecture of patience, the dove of innocence, the ant and bee raise blushes in us for our sluggishness, and the stupid ox and dull ass correct and shame our ungrateful ignorance, Isa. And since our Saviour did set forth his own excellency in a sensible dress, the consideration of those metaphors by an acute fancy would garnish out divine truths more deliriously, and conduct us into a more inward knowledge of the mysteries of the gospel.

Thus may a tradesman spiritualise the matter he works upon, and make his commodities serve in wholesome meditations to his mind, and at once enrich both his soul and his coffers. Such a view of spiritual truths in sensible pictures, would clear our knowledge, purify our fancies, animate our affections, encourage our graces, disgrace our vices, and both argue and shame us into duty; and thus take away all the causes of our wild wandering thoughts at once.

And a frequent exercise of this method would beget and support a habit of thinking well, and weaken, if not expel, a habit of thinking ill. Here is George Swinnock: If thou wouldst exercise thyself to godliness in solitude, labour to spiritualise earthly things.

This is one of the most excellent and enriching arts in Christianity. He that hath learned this mystery is the true chemist; he leaves the dregs and lees of things, and extracts the substance and quintessence of them. If thou walkest in thy garden, thou mayest turn it into an Eden by delightful meditations. Dost thou behold the flowers standing in their ranks, what a goodly show they make, thou mayest think what a lovely sight it is to see Christians continuing in those several places and stations which God hath set them.

Some flowers open and shut with the sun, so doth the Christian observe the shining and withdrawing of the Sun of righteousness.

I may with Samson get honey and sweetness by occasional meditation, out of the carcase of every creature. The whole world is a great vast library, and every creature in it a several book, wherein he that runs may read the power, and goodness, and infinite perfections of its Maker.

By the rainbow. And so all the parables in the Old and New Testament, they utter forth the mind of God The word affects the ear; types and figures affect the eye, and carry a greater efficacy with them than simple and plain speech. The church of Christ is prefigured in Scripture, and set out, by visible things.

Sometimes by the ark of Noah, as 1 Pet. All these are visible things, and set out the visibility of the church eminently.

Here is a large field for our imagination to walk in, not only without hurt, but with a great deal of spiritual gain. A sanctified fancy will make every creature a ladder to heaven. Whilst the soul is joined with the body, it hath not only a necessary but a holy use of imagination, and of sensible things whereupon our imagination worketh. What is the use of the sacraments but to help our souls by our senses, and our faith by imagination?

As the soul receives much hurt from imagination, so it may have much good thereby. But yet it ought not to invent or devise what is good and true in religion. Here fancy must yield to faith, and faith to divine revelation. The things we believe.

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But after God hath revealed spiritual truths, and faith hath apprehended them, then imagination hath use while the soul is joined with the body, to color divine truths, and make lightsome what faith believes.

Spiritualizing natural things is clearly recognised by Puritan writers as conducive to spiritual progress and maturity. God hath endowed the creatures with a spiritual, as well as fleshly usefulness Notions are more easily conveyed to the understanding, by being first cloathed in some apt Similitudes, and so repre sented to the sense. And therefore Jesus Christ, the great Prophet, delighted much in teaching by Parables; and the prophets were much in this way also, Hos.

Sea-men are very watchful to take their opportunity of Wind and Tide, and it much concerns them so to be: the neglect of a few hours, sometimes loses them their passage, and proves a great detriment to them.

There are also seasons and gales of Grace for our Souls; golden opportunities of Salvation afforded to men, the neglect of which proves the loss and mine of Souls. In this exercise we principally seek after goodness, which is the object of the will, rather than truth, which is the object of the understanding; and to be made more holy, rather than more learned. Get these truths from thy head to thy heart.

Properly ordered, it brought into operation all the faculties of the soul: mind and memory, imagination and conscience, affections and will. It drew on Scripture and experience, involved prayer as well as labor, produced godliness as well as delight. Meditation applieth, meditation healeth, meditation instructeth.

If thou lovest wisdom and blessedness, meditate in the law of the Lord day and night, and so make use of these Meditations to quicken thee up to duty, and to sweeten thy heart in thy way to the heavenly Jerusalem. We meditate of God, that we may love him, and fear him; of sin, that we may abhor it; of Hell, that we may avoid it; of Heaven that we may pursue it. Use I. Worldly cares, and sloth, and ease divert us: if we had a heart, we would have time and leisure.

The clean beasts did chew the cud.Your prayer life will be strengthened. Forget paying for expensive memorization courses or attending pricey workshops. Welcome back. Who better to teach memorization? But in every other respect, they were little changed in their psychological condition.