Help Thy congregation

“O Immortal God! How long shalt Thou suffer the great cruelty of the ungodly to exercise their fury upon Thy servants, which do further Thy Word in this world.!.. O Lord, we know surely that Thy true servants must needs suffer, for Thy name sake, persecution, affliction, and troubles in this present life, which is but a shadow, as Thou has shown unto us by Thy Prophets and Apostles. Yet, we desire Thee Merciful Father, that Thou wouldst conserve, defend and help Thy Congregation, whch Thou has chosen before the beginning of the world, and give them Thy Grace, to hear Thy Word, and to be Thy tue servants in this present life.” [George Wishart]

Call to unity

“Let us proclaim our union in all things in which we agree; and as for the rest, let us forbear as brothers” Zwingle

Natural Conscience

If a natural conscience may go thus far, then what difference is there between this natural conscience in hypocrites and sinners, and a renewed conscience in believers? or, how may I know whether the working of my conscience be the working of nature only, or else of grace wrought in it?

Answer.—I grant that it is difficult to distinguish between the one and the other: and the difficulty hath a twofold rise.

1. It ariseth from that hypocrisy that is in the best saints. The weakest believer is no hypocrite, but yet there is some hypocrisy in the strongest believer. Where there is most grace, there is some sin; and where there is most sincerity, yet there is some hypocrisy.

Now it is very incident to a tender conscience to misgive and mistrust its state, upon the sight of any sin. When he sees hypocrisy break out in any duty or performance, then he complains "Surely my aims are not sincere! my conscience is not renewed! it is but natural conscience enlightened, not by grace purged and changed."[1]

It ariseth from that resemblance there is between grace and hypocrisy; for hypocrisy is a resemblance of grace, without substance; the likeness of grace, without the life of grace. There is no grace but a hypocrite may have somewhat like it; and there is no duty done by a Christian, but a hypocrite may outstrip him in it. Now, when one that hath not true grace shall go further than one that hath, this may well make the believer question whether his grace be true or not; or whether the workings of his conscience be not the workings of nature only, rather than of grace wrought in it.

But to answer the question—You may make a judgment of this in these seven particulars:—

1. If a natural man’s conscience putteth him upon duty, he doth usually bound himself in the work of God. His duties are limited; his obedience is a limited obedience. He doth one duty, and neglecteth another. He picketh and chooseth among the commands of God; obeyeth one, and slighteth another. Thus much is enough; what need any more? If I do thus and thus, I shall go to heaven at last. But now, where conscience is renewed by grace, there it is otherwise. Though there may be many weaknesses which accompany its duties, yet that soul never bounds itself in working after God: it never loves God so much, but still it would love him more; nor seeks him so much, but still it would seek him more; nor doth it serve God so well at any time, but it still makes conscience of serving him better. A renewed conscience is a spring of universal obedience, for it seeth an infinite excellency, and goodness, and holiness in God; and therefore would fain have its services rise up towards some proportionableness to the object. A God of infinite excellency and goodness should have infinite love, saith conscience: a holy God should have service from a holy heart, saith conscience.

Now then, if I set bounds to my love to God, or to my service to God; if I limit myself in my obedience to the holy God; love one command, and slight another; obey in one point, and yet lie cross in another; then is all I do but the workings of a natural conscience. But, on the other hand, if I love
the Lord with my whole heart, and whole soul, and serve him with all my might and strength; if "I esteem all God’s precepts concerning all things to be right," [Ps 119:128] "and have respect to all his commands;" [Ps 119:6] then is my love and service from a renewed conscience.

2. If a natural man’s conscience check or accuse for sin, then he seeketh to stop the mouth of it, but not to satisfy it. Most of the natural man’s duties are to still and stifle conscience. But now, the believer chooseth rather to let conscience cry, than to stop the mouth of it, until he can do it upon good terms, and till he can fetch in satisfaction to it from the blood of Jesus Christ, by fresh acts of faith apprehended and applied. The natural man seeketh to still the noise of conscience, rather than to remove the guilt. The believer seeketh the removal of guilt by the application of Christ’s blood; and then conscience is quiet of itself. As a foolish man, having a mote fallen into his eye, and making it water, wipeth away the water, and labours to keep it dry, but never searcheth his eye to get out the mote; but a wise man mindeth not so much the wiping, as the searching his eye; somewhat is got in, and that causeth the watering, and therefore the cause must be removed. Now then, if, when conscience accuseth for sin, I take up a life of duties, a form of godliness, to stop the mouth of conscience; and if hereupon conscience be still and quiet: then is this but a natural conscience; but if, when conscience checks, it
will not be satisfied with any thing but the blood of Christ, and therefore I use duties to bring me to Christ; and if I beg the sprinkling of his blood upon conscience, and labour not so much to stop the mouth of it, as to remove guilt from it; then this is a renewed conscience.

3. There is no natural man, let him go never so far, let him do never so much in the matters of religion, but still he has his Delilah, his bosom-lust. Judas went far, but he carried his covetousness along with him. Herod went far; he did many things under the force of John’s ministry; but yet there was one thing he did not; he did not put away his brother’s wife;—his Herodias lay in his bosom still. Nay, commonly all the natural man’s duties are to hide some sin; his profession is only made use of for a cover-shame. But now the renewed conscience hateth all sin, as David did: "I hate every false way." [Ps 119:104] He regardeth no iniquity in his heart: he useth duties, not to cover sin, but to help work down, and work out sin. Now, then, if I profess religion; if I make mention of the name of the Lord, and make my "boast of the law, and yet through breaking the law, dishonour God;" [Rom 2:23] if I live in the love of any sin, and make use of my profession to cover it, then I am a hypocrite, and my duties flow but from a natural conscience: but, on the other hand, if I "name the name of the Lord Jesus, and withal depart from iniquity;" [2 Tim 2:19] if I use duties, not to cover, but to discover and mortify sin; then am I upright before God, and my duties flow from a renewed conscience. [Matthew Mead--The Almost Christian Discovered]

Dead Blog

I usually keep posting up on this blog fairly frequently, but I’ve been busy with my father, who passed away this afternoon. I will get the blog back up and running when more time and more able, as theres a lot to arrange, and theres only me to do it.

He was 88 last tuesday, and his passing was at least peaceful as he was almost in a coma. I was at his bedside at the time.

Call to unity

"Let us proclaim our union in all things in which we agree; and as for the rest, let us forbear as brothers" Zwingle

Natural Conscience

If a natural conscience may go thus far, then what difference is there between this natural conscience in hypocrites and sinners, and a renewed conscience in believers? or, how may I know whether the working of my conscience be the working of nature only, or else of grace wrought in it?

Answer.—I grant that it is difficult to distinguish between the one and the other: and the difficulty hath a twofold rise.

1. It ariseth from that hypocrisy that is in the best saints. The weakest believer is no hypocrite, but yet there is some hypocrisy in the strongest believer. Where there is most grace, there is some sin; and where there is most sincerity, yet there is some hypocrisy.

Now it is very incident to a tender conscience to misgive and mistrust its state, upon the sight of any sin. When he sees hypocrisy break out in any duty or performance, then he complains “Surely my aims are not sincere! my conscience is not renewed! it is but natural conscience enlightened, not by grace purged and changed.”[1]

It ariseth from that resemblance there is between grace and hypocrisy; for hypocrisy is a resemblance of grace, without substance; the likeness of grace, without the life of grace. There is no grace but a hypocrite may have somewhat like it; and there is no duty done by a Christian, but a hypocrite may outstrip him in it. Now, when one that hath not true grace shall go further than one that hath, this may well make the believer question whether his grace be true or not; or whether the workings of his conscience be not the workings of nature only, rather than of grace wrought in it.

But to answer the question—You may make a judgment of this in these seven particulars:—

1. If a natural man’s conscience putteth him upon duty, he doth usually bound himself in the work of God. His duties are limited; his obedience is a limited obedience. He doth one duty, and neglecteth another. He picketh and chooseth among the commands of God; obeyeth one, and slighteth another. Thus much is enough; what need any more? If I do thus and thus, I shall go to heaven at last. But now, where conscience is renewed by grace, there it is otherwise. Though there may be many weaknesses which accompany its duties, yet that soul never bounds itself in working after God: it never loves God so much, but still it would love him more; nor seeks him so much, but still it would seek him more; nor doth it serve God so well at any time, but it still makes conscience of serving him better. A renewed conscience is a spring of universal obedience, for it seeth an infinite excellency, and goodness, and holiness in God; and therefore would fain have its services rise up towards some proportionableness to the object. A God of infinite excellency and goodness should have infinite love, saith conscience: a holy God should have service from a holy heart, saith conscience.

Now then, if I set bounds to my love to God, or to my service to God; if I limit myself in my obedience to the holy God; love one command, and slight another; obey in one point, and yet lie cross in another; then is all I do but the workings of a natural conscience. But, on the other hand, if I love
the Lord with my whole heart, and whole soul, and serve him with all my might and strength; if “I esteem all God’s precepts concerning all things to be right,” [Ps 119:128] “and have respect to all his commands;” [Ps 119:6] then is my love and service from a renewed conscience.

2. If a natural man’s conscience check or accuse for sin, then he seeketh to stop the mouth of it, but not to satisfy it. Most of the natural man’s duties are to still and stifle conscience. But now, the believer chooseth rather to let conscience cry, than to stop the mouth of it, until he can do it upon good terms, and till he can fetch in satisfaction to it from the blood of Jesus Christ, by fresh acts of faith apprehended and applied. The natural man seeketh to still the noise of conscience, rather than to remove the guilt. The believer seeketh the removal of guilt by the application of Christ’s blood; and then conscience is quiet of itself. As a foolish man, having a mote fallen into his eye, and making it water, wipeth away the water, and labours to keep it dry, but never searcheth his eye to get out the mote; but a wise man mindeth not so much the wiping, as the searching his eye; somewhat is got in, and that causeth the watering, and therefore the cause must be removed. Now then, if, when conscience accuseth for sin, I take up a life of duties, a form of godliness, to stop the mouth of conscience; and if hereupon conscience be still and quiet: then is this but a natural conscience; but if, when conscience checks, it
will not be satisfied with any thing but the blood of Christ, and therefore I use duties to bring me to Christ; and if I beg the sprinkling of his blood upon conscience, and labour not so much to stop the mouth of it, as to remove guilt from it; then this is a renewed conscience.

3. There is no natural man, let him go never so far, let him do never so much in the matters of religion, but still he has his Delilah, his bosom-lust. Judas went far, but he carried his covetousness along with him. Herod went far; he did many things under the force of John’s ministry; but yet there was one thing he did not; he did not put away his brother’s wife;—his Herodias lay in his bosom still. Nay, commonly all the natural man’s duties are to hide some sin; his profession is only made use of for a cover-shame. But now the renewed conscience hateth all sin, as David did: “I hate every false way.” [Ps 119:104] He regardeth no iniquity in his heart: he useth duties, not to cover sin, but to help work down, and work out sin. Now, then, if I profess religion; if I make mention of the name of the Lord, and make my “boast of the law, and yet through breaking the law, dishonour God;” [Rom 2:23] if I live in the love of any sin, and make use of my profession to cover it, then I am a hypocrite, and my duties flow but from a natural conscience: but, on the other hand, if I “name the name of the Lord Jesus, and withal depart from iniquity;” [2 Tim 2:19] if I use duties, not to cover, but to discover and mortify sin; then am I upright before God, and my duties flow from a renewed conscience. [Matthew Mead--The Almost Christian Discovered]

Christian Duties

Christian Reader,

The more excellent any duties of religion are, the more useful unto the glory of God, with the good of mankind; the more diligent and industrious is the common enemy of such things, either to corrupt the minds of men about them, or to divert their hearts and affections from them. Of this nature is charity and bounty towards God’s people the poor, and such others as are declared and proposed as meet objects of them in Scripture; and such entertainments hath it met withal. Whoever readeth the word of God with any attention or understanding, and withal considers the various disposal of the conditions of mankind, of Christians, of believers in this world, according to the sovereign pleasure of his holy wise Providence, cannot but judge, that among all the external duties which are required of us in this world, there is none more necessary, none more useful, none wherein the glory of God is more concerned, than the due and abundant exercise of the fruits of
charity towards its proper objects. The commands for it are so multiplied, the motives unto it are so excellent, the rules and directions for its exercise so plain and express, that it cannot be wholly neglected, without an open contempt of the authority, love and wisdom of God: whence the Scripture pronounces plainly all religion to be vain, where this grace and its fruits are separated from it. Whereas therefore it was a design beneath the craft of the old serpent, to seduce the minds of men unto an open rejection or condemnation of it, unless he could at the same time have wrought them into a general renunciation of all religion; he made it his business in the days of superstition and darkness, to corrupt them with false notions about it, and to divert its exercise from its proper objects, that under an apprehension of its necessity, the real use and benefit of it, unto the glory of God, and advantage of the souls of men, might be utterly lost. And the success he had herein, through the foresight, which the subtilty of his nature, and long experience have furnished him withal, hath been of no small use unto him, after the first design of it was in a great measure defeated. Hence it is, that whilst the true nature of charity, its proper use, fruits, objects and ends; with that respect which it hath unto God and our own souls, were lost, obscured, depraved or corrupted, and all made subservient unto a proud imagination of merit, and other various superstitions, none more promoted the outward works of it than he, and they abounded amongst men. But when the false ends, rules and motives unto it, which ignorance and superstition had imposed upon its exercise were discovered and decried, he made use of pretences from former abuses, to alienate the minds of men from a due apprehension of the absolute necessity of the constant and diligent exercise of this grace in such outward duties as whereby others might be relieved. So he became a gainer by his loss. All things in point of doctrine, as to the nature and work of Charity unto the defeatment of superstition being rightly stated among us, men grew cold and regardless of their duty in it; as though they were resolved they would not do well, unless they might do it on evil motives and for ill ends. And because too much formerly hath been ascribed unto it, unto the corruption of all religion, some think it reason enough quite to neglect it. But these methods of Satan have been sufficiently detected; and I suppose most men are and may be easily convinced, that there is a wide distance between performing works of charity to merit the salvation of our souls, and the neglect of them unto their damnation, and a safe plain path to walk between them.But the truth is, the most forcible objections against the due exercise of charity, and abounding in the fruit of it, are those which arose from that influence which unbelief and corrupt affections have upon the minds of men. And amongst those the chiefest, and that which men judge to have the evidence of demonstration in it is this, that what they part withal for the relief of others, doth in proportion decrease their own enjoyments. And whereas the minds of many do greatly extend their desires beyond their present possession of earthly things, and the necessary occasions, as they suppose, of the most, at present and for the future with respect unto their families, being proportioned in a scanty measure unto what they enjoy, the force of this objection is great, and worketh effectually on all occasions of the due exercise of charity. Neither can it be otherwise conceived, if respect be had unto the present instance only. For he that maketh the best and most advantageous bargain or purchase, is sure enough to be a loser by it, if there be not a time of making a return in his way of trade. But the common assurance hereof, is sufficient to satisfy the minds of men, in parting with their money on such occasions. Wherefore against this last strong hold of Satan in the imaginations of men, against the due exercise of charity and bounty, the reverend Author of the following discourse hath planted that battery from Scripture, reason and experience whereby what seemeth of real strength in it, is utterly demolished. His design is not to prove, nor will he undertake that he who is bountiful unto others, shall surely thrive in this world, if he hath no other end of his charity and bounty, but only that he may so thrive. But on a right and due performance of this duty, in obedience to the command of God, out of love to Christ, according unto the rules, and for all its proper ends, he undertakes to demonstrate, that no man shall be a loser thereby. Yea he goeth farther, and proves from plain testimonies of Scripture, (against whose evidence there is no rising up, but by express unbelief) confirmed with signal instances of experience, that in the ordinary way of God’s dealing with professors of the gospel, their charity, liberality and bounty shall certainly conduce unto their advantage in this world, especially where they are eminent in their exercise; so as that the truth lies absolutely on the other side of this objection. And no more is required for the satisfaction of the minds of men herein, but that they exercise faith in the promises of God, in proportion unto that trust which they have unto the advantages of trade from common prudence and experience. For in neither way men ordinarily expect present sensible returns; nor will an industrious person be discouraged, if he find no great present gain in his trade, or meet with some losses, whilst he is in the way that rationally and probably leads to advantage. Nor ought we to prescribe other measures unto ourselves, nor expect immediate visible advantage, as to the concerns of this world in what we trade withal for immortality and glory, especially having the security of God’s promise to rely upon, which so far exceeds what the minds of men may fancy to themselves, from the ordinary course of things here below. Allow therefore the determination of times, seasons, ways and manner of things unto the sovereign pleasure of God, and there is no more certain truth than what is here proposed; namely, that abounding in works of Charity is "the best and safest way of thriving" in this world. And an eminent truth is, which the reverend Author hath rescued from general inadvertency or oblivion, the effects whereof have been little discerned, because the faith of it hath been so much lost. And I must add, that Divine Providence hath cast the discovery and defence of this great and useful truth upon a person eminently suited unto the work he is called unto. For whereas he is deprived of all outward advantages (as well as many others) not only of increasing his wealth in the world, but of ordinary supplies for himself and family, beyond his own peculiar patrimony, he abundantly manifests himself
to live in the faith of that truth, which he endeavours to implant on the minds and consciences of others; and doth but invite men into the same belief and practice with himself. And the truth which he pleadeth for, is so fully confirmed and illustrated by himself, that there remains no more for me or others to do unto that end, but to give our testimony unto it, and to recommend the adoption of it with all professors of the Gospel, which I hereby do, and shall do, as God shall administer opportunity. [John Owen's reccomendation from Thomas Gouge 'Riches Increased"]

Christian Duties

Christian Reader,

The more excellent any duties of religion are, the more useful unto the glory of God, with the good of mankind; the more diligent and industrious is the common enemy of such things, either to corrupt the minds of men about them, or to divert their hearts and affections from them. Of this nature is charity and bounty towards God’s people the poor, and such others as are declared and proposed as meet objects of them in Scripture; and such entertainments hath it met withal. Whoever readeth the word of God with any attention or understanding, and withal considers the various disposal of the conditions of mankind, of Christians, of believers in this world, according to the sovereign pleasure of his holy wise Providence, cannot but judge, that among all the external duties which are required of us in this world, there is none more necessary, none more useful, none wherein the glory of God is more concerned, than the due and abundant exercise of the fruits of
charity towards its proper objects. The commands for it are so multiplied, the motives unto it are so excellent, the rules and directions for its exercise so plain and express, that it cannot be wholly neglected, without an open contempt of the authority, love and wisdom of God: whence the Scripture pronounces plainly all religion to be vain, where this grace and its fruits are separated from it. Whereas therefore it was a design beneath the craft of the old serpent, to seduce the minds of men unto an open rejection or condemnation of it, unless he could at the same time have wrought them into a general renunciation of all religion; he made it his business in the days of superstition and darkness, to corrupt them with false notions about it, and to divert its exercise from its proper objects, that under an apprehension of its necessity, the real use and benefit of it, unto the glory of God, and advantage of the souls of men, might be utterly lost. And the success he had herein, through the foresight, which the subtilty of his nature, and long experience have furnished him withal, hath been of no small use unto him, after the first design of it was in a great measure defeated. Hence it is, that whilst the true nature of charity, its proper use, fruits, objects and ends; with that respect which it hath unto God and our own souls, were lost, obscured, depraved or corrupted, and all made subservient unto a proud imagination of merit, and other various superstitions, none more promoted the outward works of it than he, and they abounded amongst men. But when the false ends, rules and motives unto it, which ignorance and superstition had imposed upon its exercise were discovered and decried, he made use of pretences from former abuses, to alienate the minds of men from a due apprehension of the absolute necessity of the constant and diligent exercise of this grace in such outward duties as whereby others might be relieved. So he became a gainer by his loss. All things in point of doctrine, as to the nature and work of Charity unto the defeatment of superstition being rightly stated among us, men grew cold and regardless of their duty in it; as though they were resolved they would not do well, unless they might do it on evil motives and for ill ends. And because too much formerly hath been ascribed unto it, unto the corruption of all religion, some think it reason enough quite to neglect it. But these methods of Satan have been sufficiently detected; and I suppose most men are and may be easily convinced, that there is a wide distance between performing works of charity to merit the salvation of our souls, and the neglect of them unto their damnation, and a safe plain path to walk between them.But the truth is, the most forcible objections against the due exercise of charity, and abounding in the fruit of it, are those which arose from that influence which unbelief and corrupt affections have upon the minds of men. And amongst those the chiefest, and that which men judge to have the evidence of demonstration in it is this, that what they part withal for the relief of others, doth in proportion decrease their own enjoyments. And whereas the minds of many do greatly extend their desires beyond their present possession of earthly things, and the necessary occasions, as they suppose, of the most, at present and for the future with respect unto their families, being proportioned in a scanty measure unto what they enjoy, the force of this objection is great, and worketh effectually on all occasions of the due exercise of charity. Neither can it be otherwise conceived, if respect be had unto the present instance only. For he that maketh the best and most advantageous bargain or purchase, is sure enough to be a loser by it, if there be not a time of making a return in his way of trade. But the common assurance hereof, is sufficient to satisfy the minds of men, in parting with their money on such occasions. Wherefore against this last strong hold of Satan in the imaginations of men, against the due exercise of charity and bounty, the reverend Author of the following discourse hath planted that battery from Scripture, reason and experience whereby what seemeth of real strength in it, is utterly demolished. His design is not to prove, nor will he undertake that he who is bountiful unto others, shall surely thrive in this world, if he hath no other end of his charity and bounty, but only that he may so thrive. But on a right and due performance of this duty, in obedience to the command of God, out of love to Christ, according unto the rules, and for all its proper ends, he undertakes to demonstrate, that no man shall be a loser thereby. Yea he goeth farther, and proves from plain testimonies of Scripture, (against whose evidence there is no rising up, but by express unbelief) confirmed with signal instances of experience, that in the ordinary way of God’s dealing with professors of the gospel, their charity, liberality and bounty shall certainly conduce unto their advantage in this world, especially where they are eminent in their exercise; so as that the truth lies absolutely on the other side of this objection. And no more is required for the satisfaction of the minds of men herein, but that they exercise faith in the promises of God, in proportion unto that trust which they have unto the advantages of trade from common prudence and experience. For in neither way men ordinarily expect present sensible returns; nor will an industrious person be discouraged, if he find no great present gain in his trade, or meet with some losses, whilst he is in the way that rationally and probably leads to advantage. Nor ought we to prescribe other measures unto ourselves, nor expect immediate visible advantage, as to the concerns of this world in what we trade withal for immortality and glory, especially having the security of God’s promise to rely upon, which so far exceeds what the minds of men may fancy to themselves, from the ordinary course of things here below. Allow therefore the determination of times, seasons, ways and manner of things unto the sovereign pleasure of God, and there is no more certain truth than what is here proposed; namely, that abounding in works of Charity is “the best and safest way of thriving” in this world. And an eminent truth is, which the reverend Author hath rescued from general inadvertency or oblivion, the effects whereof have been little discerned, because the faith of it hath been so much lost. And I must add, that Divine Providence hath cast the discovery and defence of this great and useful truth upon a person eminently suited unto the work he is called unto. For whereas he is deprived of all outward advantages (as well as many others) not only of increasing his wealth in the world, but of ordinary supplies for himself and family, beyond his own peculiar patrimony, he abundantly manifests himself
to live in the faith of that truth, which he endeavours to implant on the minds and consciences of others; and doth but invite men into the same belief and practice with himself. And the truth which he pleadeth for, is so fully confirmed and illustrated by himself, that there remains no more for me or others to do unto that end, but to give our testimony unto it, and to recommend the adoption of it with all professors of the Gospel, which I hereby do, and shall do, as God shall administer opportunity. [John Owen's reccomendation from Thomas Gouge 'Riches Increased"]

Hear the Rod

Dear friends, many and great have been the breaches that the Lord hath made upon your persons, upon your near and dear relations, and upon your sweetest comforts and contentments. There is not one of you but may truly say with Job, “He breaketh me with breach upon breach,” Job 16:14. God hath chastised you all round with various rods; and oh that the Lord would help you all to “hear the rod, and him who hath appointed it,” Mic 6:9.

Now that you may give me leave a little to open and apply to your particulars, that

Mic 6:9, “The Lord’s voice crieth unto the city, and the man of wisdom shall hear thy name: hear ye the rod, and who hath appointed it.”

The matter that I shall offer to your consideration from this scripture, will be not only of special concernment to yourselves, but also of high concernment to all sorts and ranks of men and women, in this sad day, when the sword devours on the one hand, and the pestilence rageth on the other hand.

“The Lord’s voice crieth unto the city.” Tremellius turns it thus,

“The voice of the Lord doth preach unto this city, for what the matter is, thy name seeth: hear ye the rod,” etc. This city, viz., Jerusalem, and so consequently to all the Israelites; for in this city all offices and duties of godliness and humanity were more religiously performed, or to be performed, than in any other place, because of the presence and majesty of God that was amongst them. “But thy Majesty seeth what wickedness is practised amongst them,” as is evident in the verses following.

“Crieth.” The word is from kara, which signifies,

First, “To cry aloud,” or “to make a noise,” Isa 58:1; “cry aloud” there is kara. The word signifies, to cry so loud as that all may hear that have ears to hear.

Secondly, The word signifies, “openly to proclaim, preach, or publish a thing.” Exod 33:19, “I will proclaim the name of the Lord before thee.” Here is the word kara.

Thirdly, The word signifies, “to cry out.” Gen 39:15, “I lifted up my voice and cried.” Here is kara. The Hebrew word NAP hath nine other significations in Scripture, but because they are not pertinent to what is in my eye, I shall pass them by at this time.

“And the man of wisdom shall see thy name.” Vethushiia properly signifies essence; and, therefore, according to the Hebrew, the words should be read thus, “And the man of essence shall see thy name,” etc., that is, he that is a man indeed, he that is not a sot, a stock, a stone. Most men are men of folly, and so not worthy of the name of men; but as for such as are truly wise, they “shall see thy name.” There is a great measure of spiritual art, of holy and heavenly wisdom required, both to enable a man to hear the voice of the rod and to understand the language of the rod. This wisdom is too high for a fool, Prov 24:7.

“Shall see thy name.” Now the Hebrew word here used (m#, may be better derived from fare, which signifies to fear, than from raah, that signifies to see, and so the words will run smoothly thus, “The man of wisdom, or of essence, shall fear thy name,” considering that, it is majesty itself that crieth, and that he is immediately to deal with God himself, and not with a poor, weak, mortal worm.

“Hear ye the rod.” The word hear is from (m# shamang, which signifies,

First, “To mark, observe, and attend to what is said.” Gen 29:33, “The Lord hath heard that I was hated;” that is, “he hath marked it, he hath observed it.” So here, Oh mark the rod! Oh observe the rod! Oh attend to what is spoken by the rod!

Secondly, The word signifies, “to understand what is spoken;” so Gen 42:23, “They knew not that Joseph understood them.” In the Hebrew it is, “that Joseph heard them.” Now to hear the rod, is to understand what is spoken to us by the rod.

Thirdly, The word signifies, “to believe a thing reported to be true;” so Exod 6:9, “They hearkened not unto Moses,” that is, “they did not believe the report that Moses made.” “Hear the rod,” that is, “believe the report the rod makes.” The rod reports, that of all evils sin is the greatest evil; and that of all bitters, sin is the greatest bitter. Oh believe the report of the rod! The rod reports, that God is angry, that God is displeased. Oh believe its report! The rod reports the creatures. [Thomas Brooks]

Hear the rod

Dear friends, many and great have been the breaches that the Lord hath made upon your persons, upon your near and dear relations, and upon your sweetest comforts and contentments. There is not one of you but may truly say with Job, "He breaketh me with breach upon breach," Job 16:14. God hath chastised you all round with various rods; and oh that the Lord would help you all to "hear the rod, and him who hath appointed it," Mic 6:9.

Now that you may give me leave a little to open and apply to your particulars, that

Mic 6:9, "The Lord’s voice crieth unto the city, and the man of wisdom shall hear thy name: hear ye the rod, and who hath appointed it."

The matter that I shall offer to your consideration from this scripture, will be not only of special concernment to yourselves, but also of high concernment to all sorts and ranks of men and women, in this sad day, when the sword devours on the one hand, and the pestilence rageth on the other hand.

"The Lord’s voice crieth unto the city." Tremellius turns it thus,

"The voice of the Lord doth preach unto this city, for what the matter is, thy name seeth: hear ye the rod," etc. This city, viz., Jerusalem, and so consequently to all the Israelites; for in this city all offices and duties of godliness and humanity were more religiously performed, or to be performed, than in any other place, because of the presence and majesty of God that was amongst them. "But thy Majesty seeth what wickedness is practised amongst them," as is evident in the verses following.

"Crieth." The word is from kara, which signifies,

First, "To cry aloud," or "to make a noise," Isa 58:1; "cry aloud" there is kara. The word signifies, to cry so loud as that all may hear that have ears to hear.

Secondly, The word signifies, "openly to proclaim, preach, or publish a thing." Exod 33:19, "I will proclaim the name of the Lord before thee." Here is the word kara.

Thirdly, The word signifies, "to cry out." Gen 39:15, "I lifted up my voice and cried." Here is kara. The Hebrew word NAP hath nine other significations in Scripture, but because they are not pertinent to what is in my eye, I shall pass them by at this time.

"And the man of wisdom shall see thy name." Vethushiia properly signifies essence; and, therefore, according to the Hebrew, the words should be read thus, "And the man of essence shall see thy name," etc., that is, he that is a man indeed, he that is not a sot, a stock, a stone. Most men are men of folly, and so not worthy of the name of men; but as for such as are truly wise, they "shall see thy name." There is a great measure of spiritual art, of holy and heavenly wisdom required, both to enable a man to hear the voice of the rod and to understand the language of the rod. This wisdom is too high for a fool, Prov 24:7.

"Shall see thy name." Now the Hebrew word here used (m#, may be better derived from fare, which signifies to fear, than from raah, that signifies to see, and so the words will run smoothly thus, "The man of wisdom, or of essence, shall fear thy name," considering that, it is majesty itself that crieth, and that he is immediately to deal with God himself, and not with a poor, weak, mortal worm.

"Hear ye the rod." The word hear is from (m# shamang, which signifies,

First, "To mark, observe, and attend to what is said." Gen 29:33, "The Lord hath heard that I was hated;" that is, "he hath marked it, he hath observed it." So here, Oh mark the rod! Oh observe the rod! Oh attend to what is spoken by the rod!

Secondly, The word signifies, "to understand what is spoken;" so Gen 42:23, "They knew not that Joseph understood them." In the Hebrew it is, "that Joseph heard them." Now to hear the rod, is to understand what is spoken to us by the rod.

Thirdly, The word signifies, "to believe a thing reported to be true;" so Exod 6:9, "They hearkened not unto Moses," that is, "they did not believe the report that Moses made." "Hear the rod," that is, "believe the report the rod makes." The rod reports, that of all evils sin is the greatest evil; and that of all bitters, sin is the greatest bitter. Oh believe the report of the rod! The rod reports, that God is angry, that God is displeased. Oh believe its report! The rod reports the creatures. [Thomas Brooks]

This blog

This blog could be down for a day or two soon, owing for the dns update which will take place to point it to a new bit of webspace. Normal service will be resumed, ASAP.

Drops of Dew on a Parched Land

J.A. WYLIE speaking of Luther’s Catechism.

His commentaries and other works had enlightened the nobility and instructed the more intelligent of the townspeople; but in his Catechisms the “light was parted” and diffused over the “plains,” as it has once been over the “mountain-tops.” When the earth is a parched desert, the herbs burned up, it is not the stately river rolling along within its banks that will make the fields to flourish anew. Its floods pass on to the ocean, and the thirsty land, with its drooping and dying plants, tasting not of its waters, continues still to languish. But with the dew or the rain-cloud it is not so. They descend softly, almost unseen and unheard by man, but their effects are mighty. Their myriad drops bathe every flower, penetrate to the roots of every herb, and soon hill and plain are seen smiling in fertility and beauty. So with these rudiments of Divine Knowledge, parted in these little books, and sown like the drops of dew, they penetrated the understandings of the populations among which they were cast, and wherever they entered they awoke conscience, they quickened the intellect, and evoked a universal outburst, first of the spiritual activities, and next of the intellectual and political powers; while the nations that enjoyed no such sowing lay unquickened, their slumber became deeper every century, till at last they realised their present condition, in which they present to Protestant nations a contrast that is not more melancholy than it is instructive.

Drops of Dew on a Parched Land

His commentaries and other works had enlightened the nobility and instructed the more intelligent of the townspeople; but in his Catechisms the "light was parted" and diffused over the "plains," as it has once been over the "mountain-tops." When the earth is a parched desert, the herbs burned up, it is not the stately river rolling along within its banks that will make the fields to flourish anew. Its floods pass on to the ocean, and the thirsty land, with its drooping and dying plants, tasting not of its waters, continues still to languish. But with the dew or the rain-cloud it is not so. They descend softly, almost unseen and unheard by man, but their effects are mighty. Their myriad drops bathe every flower, penetrate to the roots of every herb, and soon hill and plain are seen smiling in fertility and beauty. So with these rudiments of Divine Knowledge, parted in these little books, and sown like the drops of dew, they penetrated the understandings of the populations among which they were cast, and wherever they entered they awoke conscience, they quickened the intellect, and evoked a universal outburst, first of the spiritual activities, and next of the intellectual and political powers; while the nations that enjoyed no such sowing lay unquickened, their slumber became deeper every century, till at last they realised their present condition, in which they present to Protestant nations a contrast that is not more melancholy than it is instructive.

Vinegar and Wine

We learn what kind of ministry is likely to do most good, namely, that which works upon the consciences of men. John the Baptist lifted up his voice like a trumpet; he preached the doctrine of repentance with power. "Repent ye: for the kingdom of Heaven is at hand" (Matt 3:2). He came hewing and cutting down mens sins, and afterwards preached Christ to them. First he poured in the vinegar of the law, then the wine of the gospel. This was that preaching which made men studiously seek after heaven. John did not so much preach to please as to profit; he chose rather to discover men’s sins than to show his own eloquence. The best mirror is not that which is most gilded, but that which shows the truest face. That preaching is to be preferred which makes the truest discovery of men’s sins and shows them their hearts. John the Baptist was a burning and shining light; he did burn in his doctrine and shine in his life; and therefore men pressed into heaven. Peter, who was filled with a spirit of zeal, humbled his hearers for their sins and opened to them a foundatin in Christ’s blood. "They were pricked in their heart" (Acts 2:37). It is the greatest mercy to have a soul searching ministry. If one had a desperate wound, he would desire to have it searched to the bottom. [Thomas Watson]

Special Blessing From God

The love of children if the father’s blessing, and it is a great blessing. How many fathers have their hearts rent and divided by the rents and divisions that are amongst their children! It doth blast and wither all the comfort the parent hath, to see that there is no agreement of love, no correspondency or affection amongst those that came from the same bowels, the same loins. This is a blessing which was no common in the world, no not in those times. Adam had not this blessing. Adam when he had only two sons, they could not agree, but one murdereth the other. Abraham enjoyed this blessing, when he had but two sons, one is mocking the other, Ishmael is mocking Isaac. Isaac failed of this blessing, he had but two sons and one threatened to murder the other. The days of mourning for my Father are at hand, then will I slay my brother Jacob. This was not Jacob’s blessing, he had twelve sons, there was one of them, Joseph the common butt of all his brethren’s envy, they did all spite him, the Archers did shoot at him and grieved him and sorely hated him. They could not all agree, there were divisions among them. It is no ordinary blessing then. You see David a holy man, yet what divisions were there among his children, one murdereth another, Absalom caused Amnon to be murdered: Adonijah riseth up against Solomon, he cannot bear it, that his brother should have the crown. You see then that this is a blessing, and it is an extraordinary blessing. Therefore take notice of it, you that have an agreeing family, children that live together in love and unity, look upon it as a special blessing from God. [Joseph Caryl]

Special Blessings From God

The love of children if the father’s blessing, and it is a great blessing. How many fathers have their hearts rent and divided by the rents and divisions that are amongst their children! It doth blast and wither all the comfort the parent hath, to see that there is no agreement of love, no correspondency or affection amongst those that came from the same bowels, the same loins. This is a blessing which was no common in the world, no not in those times. Adam had not this blessing. Adam when he had only two sons, they could not agree, but one murdereth the other. Abraham enjoyed this blessing, when he had but two sons, one is mocking the other, Ishmael is mocking Isaac. Isaac failed of this blessing, he had but two sons and one threatened to murder the other. The days of mourning for my Father are at hand, then will I slay my brother Jacob. This was not Jacob’s blessing, he had twelve sons, there was one of them, Joseph the common butt of all his brethren’s envy, they did all spite him, the Archers did shoot at him and grieved him and sorely hated him. They could not all agree, there were divisions among them. It is no ordinary blessing then. You see David a holy man, yet what divisions were there among his children, one murdereth another, Absalom caused Amnon to be murdered: Adonijah riseth up against Solomon, he cannot bear it, that his brother should have the crown. You see then that this is a blessing, and it is an extraordinary blessing. Therefore take notice of it, you that have an agreeing family, children that live together in love and unity, look upon it as a special blessing from God. [Joseph Caryl]

The Blessing of Quivers and Arrows

Children are the blessings of the Lord.

They are put here as part of his inheritance. Children are an heritage of the Lord, and the fruit of the womb is his reward. They are special blessings. Children (as it is to be observed) are a resemblance of our immortality, because a man revives again, lives anew (as it were) in every child; he is born again (in a civil sense) when others are born to him. There be some who account their children, but bils of charges, but God puts them upon the account of our mercies; how holily and piously speaks Jacob concerning his children. These (saith he) are the children which God hath graciously given thy servant.

Some think themselves blessed, if they may have one or two children; one to inherit their estates, one or two to delight themselves in, to play with, or to bear their name; but if they come a number, to a great number, they then think themselves exceedingly burdened, then they are troubles. When God casts up the estate of a blessed man in outward things, he saith not only that he hath a child, that he is not barren, but that he hath many children, that he hath his quiver full of such arrows, as the expression is, Psalm 127:5. and that is made the blessedness of a man there, Happy is the man (saith he) that hath his quiver full of them, that hath many arrows, such are children of the youth, Verse 4. There are some rich and covetesous men, that are in this point beyond other rich in folly. You shall hear them pride themselves, that they have no children, or but few; this they conceive sets them off in the opinion of the world for the richer men, whereas one child is more riches than all the things that are in the world. And we know it is an ordinary thing (though indeed it is a very sinful thing) to say, tis true such a one is a rich man, he hath a fair estate, but he hath a great charge, a great many children, as if that did take off from his riches, or make him less happy; as if he were the poorer because he hath a larger share of that ancient blessing upon man, Be fruitful and multiply and replenish the earth. [Joseph Caryl]

Vinegar and Wine

We learn what kind of ministry is likely to do most good, namely, that which works upon the consciences of men. John the Baptist lifted up his voice like a trumpet; he preached the doctrine of repentance with power. “Repent ye: for the kingdom of Heaven is at hand” (Matt 3:2). He came hewing and cutting down mens sins, and afterwards preached Christ to them. First he poured in the vinegar of the law, then the wine of the gospel. This was that preaching which made men studiously seek after heaven. John did not so much preach to please as to profit; he chose rather to discover men’s sins than to show his own eloquence. The best mirror is not that which is most gilded, but that which shows the truest face. That preaching is to be preferred which makes the truest discovery of men’s sins and shows them their hearts. John the Baptist was a burning and shining light; he did burn in his doctrine and shine in his life; and therefore men pressed into heaven. Peter, who was filled with a spirit of zeal, humbled his hearers for their sins and opened to them a foundatin in Christ’s blood. “They were pricked in their heart” (Acts 2:37). It is the greatest mercy to have a soul searching ministry. If one had a desperate wound, he would desire to have it searched to the bottom. [Thomas Watson]

The blessings of Quivers and arrows

Children are the blessings of the Lord.

They are put here as part of his inheritance. Children are an heritage of the Lord, and the fruit of the womb is his reward. They are special blessings. Children (as it is to be observed) are a resemblance of our immortality, because a man revives again, lives anew (as it were) in every child; he is born again (in a civil sense) when others are born to him. There be some who account their children, but bils of charges, but God puts them upon the account of our mercies; how holily and piously speaks Jacob concerning his children. These (saith he) are the children which God hath graciously given thy servant.

Some think themselves blessed, if they may have one or two children; one to inherit their estates, one or two to delight themselves in, to play with, or to bear their name; but if they come a number, to a great number, they then think themselves exceedingly burdened, then they are troubles. When God casts up the estate of a blessed man in outward things, he saith not only that he hath a child, that he is not barren, but that he hath many children, that he hath his quiver full of such arrows, as the expression is, Psalm 127:5. and that is made the blessedness of a man there, Happy is the man (saith he) that hath his quiver full of them, that hath many arrows, such are children of the youth, Verse 4. There are some rich and covetesous men, that are in this point beyond other rich in folly. You shall hear them pride themselves, that they have no children, or but few; this they conceive sets them off in the opinion of the world for the richer men, whereas one child is more riches than all the things that are in the world. And we know it is an ordinary thing (though indeed it is a very sinful thing) to say, tis true such a one is a rich man, he hath a fair estate, but he hath a great charge, a great many children, as if that did take off from his riches, or make him less happy; as if he were the poorer because he hath a larger share of that ancient blessing upon man, Be fruitful and multiply and replenish the earth. [Joseph Caryl]

The Scriptures Defense for the Righteous

Some parts of Scripture are clear and easy, some are obscure and very knotty; some parts of Scripture show what God made us, others, how sin spoiled us; A third, how Christ restored us. Some parts of Scripture shew forth acts of mercy to keep us from sinking; others record acts of judgement to keep us from presuming. And because the way to heaven is not strewed with roses, but like the crown of Christ here upon earth, set with thorns; because not smiles and loving embracements from the world, but wounds, and strokes, and temptations, do await all those tht have recieved the Spirit, and are enrolled for Christian warfare; because every true Israelite must expect thta which Jacob upon his death-bed spake of Joseph, thta the Archers will shoot at him, hate him and grieve him. In a word, because many are the troubles of the righteous; therefor the Scripture doth present us with sundry platforms of the righteous conflicting with many troubles.[Joseph Caryl]

The Scriptures- Defense for the Righteous

Some parts of Scripture are clear and easy, some are obscure and very knotty; some parts of Scripture show what God made us, others, how sin spoiled us; A third, how Christ restored us. Some parts of Scripture shew forth acts of mercy to keep us from sinking; others record acts of judgement to keep us from presuming. And because the way to heaven is not strewed with roses, but like the crown of Christ here upon earth, set with thorns; because not smiles and loving embracements from the world, but wounds, and strokes, and temptations, do await all those tht have recieved the Spirit, and are enrolled for Christian warfare; because every true Israelite must expect thta which Jacob upon his death-bed spake of Joseph, thta the Archers will shoot at him, hate him and grieve him. In a word, because many are the troubles of the righteous; therefor the Scripture doth present us with sundry platforms of the righteous conflicting with many troubles.[Joseph Caryl]

The cloud of God

“When I look to God’s throne, I see much, yea, inaccessible majesty in it”. and this he expresses in God’s covering of it, and spreading a cloud over it. He will not let his glory out and [appear] on the creatures, for a blink of it would consume and eat them up. Therefore as Moses put a veil on his face when he spoke with the children of Israel, so he puts these heaavens between his glory and us, which is called the spreading of a cloud between him and us, that we in the state of mortality may have a being before him for a time. For if the firmament were away, his glory would consume God’s creatures. [James Durham]

Living By Faith

There are many promises made of this benefit. Now it is faith that recieves the promises: "I will forgive their iniquities and remember their sins no more", (Jer 31:34). Now, wherever there is a promise, there must be faith; for as the law with all its threatenings to the fallen creature is the strength of sin (1 Cor 15:56), ‘The strength of sin is the law’), so, the gospel, with its promises, is the strength of faith; and therefore our comfort thence ariseth, If we would live and act comfortably on the promises, we must live by faith. [Thomas Manton]

Living by Faith

There are many promises made of this benefit. Now it is faith that recieves the promises: “I will forgive their iniquities and remember their sins no more”, (Jer 31:34). Now, wherever there is a promise, there must be faith; for as the law with all its threatenings to the fallen creature is the strength of sin (1 Cor 15:56), ‘The strength of sin is the law’), so, the gospel, with its promises, is the strength of faith; and therefore our comfort thence ariseth, If we would live and act comfortably on the promises, we must live by faith. [Thomas Manton]

My other blog

[updated blog]for some reason my ponderizations blog at the moment has poofed into cyberspace. Its not my doing its my hosting company. I am currently calling them to try and get it fixed.

I’m sure there would be a few folks glad to see my other blog poof for good, Theonomists for one! But never fear, the poofing is temporary!

For the time being seeing as I don’t know how long it will take to fix, I shall use an alternative URL. HERE