what is it to be truly BLESSED? what would it look like if you observed it in another? would it be...let's see..that i would be obedient to God continually..to be more realistic..to be obedient would be the highest desire of my heart,
LOVE, THAT IS, OBEDIENCE TO YOU LORD would largely determine what i would do everyday and how i would do it...and when i realized i was not to run back quickly to You forsaking my sin...againandagainandagain all day long if need be...coming back to obey You. i would
matthew 22.37- 'you shall love the Lord your God with all your heart and with all your soul and with all your mind. this is the great and foremost commandment'.
LOVE OTHER PEOPLE (true, heart felt..not fake)
matthew 22.38-'the second is like it, "you shall love your neighbor as yourself'.'
DELIGHT IN PERSECUTION that came to me ON ACCOUNT OF YOU LORD
matthew 5.12-'rejoice and be glad, for your reward in heaven is great, for so they persecuted the prophets who were before you'.
CONQUER EVIL
hebrews 11.32f-'and what more shall i say? for time will fail me if i tell of gideon, brak, samson, jephthah, of david and samuel and the prophets, who by faith
conquered kingdoms
performed acts of righteousness
obtained promises
shut the mouths of lions
quenched the power of fire
escaped the edge of the sword
from weakness were made strong
became mighty in war
put foreign armies to flifght
women received back their dead by resurrection
OR ENDURE EVIL (having already conquered it within)
hebrews 11.35f..and others were tortured, not accepting their release, in order that they might obtain a better resurrection
and others experienced mockings
and scourgings
yes, also chains
and imprisonment.
they were stoned
they were sawn in two
they were tempted
they were put to death with the sword
they went about in sheepskins
in goatskins
being destitute
afflicted
ill-treated (men of whom the world was not worth)
wandering in deserts
and mountains
and caves
and holes in the ground.
and all these, having gained approval through their faith,
DID NOT RECEIVE WHAT WAS PROMISED.
God has created marriage, foods and many other good things to be shared in by those who know the truth (I timothy 4.3-4), but can we not forgo them as Jesus did while He was here?
I timothy 6.8f-'and if we have food and covering with these we shall
BE CONTENT, SO AS TO
BECOME FREE TO DEVOTE yourself to AND
FOCUS THE MOST POSSIBLE time, talent, energy and effort
TO PROMOTE GOD'S KINGDOM ON EARTH, around us and within us.
-matthew 6.33-'but seek first His kingdom and His righteousness and all these things shall be added to you'.
-seeing the widow put two small copper coins into the temple treasury Jesus said to His disciples, 'truly I say to you, this poor widow PUT IN MORE than all the contributors to the treasury; for they all put in out of their surplus, but she, OUT OF HER POVERTY, PUT IN ALL SHE OWNED, ALL SHE HAD TO LIVE ON. mark 12.43-4
-I timothy 6.9-'(we shall be content. BUT THOSE WHO WANT TO GET RICH (ie. have more than food and covering)
fall into temptation
and a snare
and many foolish and harmful desires which plunge men into ruin and destruction'.
-I timothy 6.17-'instruct those who ARE RICH IN THIS PRESENT WORLD not to be conceited
or to fix their hope on the uncertainty of riches but
(fix their hope) on God, who richly supplies us with all things to enjoy.
instruct them
TO DO GOOD
TO BE RICH IN GOOD WORKS
TO BE GENEROUS and
READY TO SHARE, storing up for themselves the treasure of a good foundation for the future, SO THAT THEY MAY TAKE HOLD OF THAT WHICH IS LIFE INDEED'.
-matthew 6.19f-'DO NOT LAY UP FOR YOURSELVES TREASURES ON EARTH
where moth and rust destroy and
where thieves break in and steal.
but LAY UP FOR YOURSELVES TREASURES IN HEAVEN
where neither moth nor rust destroys and
where thieves do not break in or steal.
for where your treasure is, there will your heart be also.
the lamp of the body is the eye
if therefore your eye is clear (margin 'healthy')
your whole body will be full of light.
but if your eye is bad,
your whole body will be full of darkness.
if therefore the light that is in you is darkness,
how great is the darkness!
for this reason i say to you,
DO NOT BE ANXIOUS
for your life, as to what you shall eat,
or what you shall drink
nor for your body, as to what you shall put on.
is not life more than food
and the body than clothing?
LOOK AT the birds of the air, that
they do not sow, neither
do they reap,
nor gather into barns, and yet your heavenly Father feeds them.
are you not worth much more than they?
and which of you by being anxious can add a single cubit to his life's span?
and why are you anxious about clothing?
OBSERVE how the lilies of the field grow;
they do not toil nor do they spin,
yet i say to you
Saturday, April 14, 2012
Friday, April 13, 2012
4.13. 2020 PSALM 19.12 WHO CAN UNDERSTAND HIS ERRORS
after this survey of the works and word of God, he comes at last to peruse the third book, his CONSCIENCE; a book which though wicked men may keep shut up and naturally do not love to look into it, yet will one day be laid open before the great tribunal (note: romans 2.13-16?) in the view of the whole world, to the justifying of God when he judges and to impenitent sinners' eternal confusion. and what finds he here? a foul, blurred copy that he is puzzled how to read; 'who', says he, 'can understand his errors?' those notions which God had with His own hand imprinted upon conscience in legible characters, are partly defaced and slurred with scribble, and interlinings of 'secret faults'; partly obliterated and quite razed out with capital crimes, 'presumptuous sins'. and yet this manuscript cannot be so abused, but it will still give in evidence for God; there being no argument in the world that can with more force extort an acknowledgment of God from any man's conscience than the conviction of guilt itself labours under. for the sinner cannot but know he has transgressed a law and he finds within him, if he is not past all sense, such apprehensions that though at present he 'walk in the ways of his heart and in the sight of his eyes' (as the wise man ironically advises the young man to do, ecclesiastes 11.9), yet he knows (as the same wise man there from his own experience tells him) that 'for all these things God will bring him into judgment'. the conscience being thus convicted of sin, where there is any sense of true piety the soul will, with david, here address itself to God for pardon, that it may be 'cleansed from secret faults'; and for grace, that by its restraints and preventions and assistances, it may be 'kept back from presumptuous sins' and if unhappily engaged, that it may be freed at least from the 'dominion' of them. adam littleton
the prophet saith, 'who can understand his own faults?' no man can , but God can; therefore reason after this manner, as saint bernard saith: i know and am known; i know but in part, but God knows me and knows me wholly; but what i know, i know but in part. so the apostle reasons; 'i know nothing of myself, yet am i not hereby justified'.
admit that thou keepest thyself so free and renewest thy repentance so daily that thou knowest nothing by thyself, yet mark what the apostle adds further: 'notwithstanding, i do not judge myself. i am not hereby justified, but He that judgeth me is the Lord'. this is the condition of all men; he that is infinite knows them; therefore they should not dare to judge themselves , but with the prophet david, in psalm 19, entreat the Lord that He would cleanse him from his secret sins. richard stock
'who can understand his own errors?' if a man repent not until he have made confession of all his sins in the ear of his ghostly father, if a man cannot have absolution of his sins until his sins be told by tale and number in the priest's ear; in that, as david saith, none can understand, much less, then, utter all his sins..in that david of himself complaineth elsewhere how that his 'sins are overflowed his head and as a heavy burden do depress him' (psalm 38.4); alas! shall not a man by this doctrine be utterly driven from repentance? though they have gone about something to make plasters for their sores, of confession or attrition to assuage their pain, bidding a man to hope well of his contrition, though it be not so full as is required, (to 'the forsaking of', to 'the brokenness over'; psalm 38.1-10, 15.. in Thee; 17-18, 21-2) and of his confession, though he have not numbered all his sins, if so be that he do so much as in him lieth, dearly beloved, in that there is none but that herein he is guilty (for who doth as much as he may?!) trow ye that this plaster is not like salt for sore eyes? yes, undoubtedly, when they have done all they can for the appeasing of consciences in these points, this is the sum, that we yet should hope well, but so hope that we must stand in a mammering (hesitating) and doubting whether our sins be forgiven. (am i now truly sorrowful to the point of hating and forsaking.) for to believe remissionem peccatorum, that is to be certain of 'forgiveness of sins', as our creed teacheth us, they count it a presumption. oh, abomination! and that not only herein, but in all their penance as they paint it. john bradford (martyr), 1510-1555
'who can understand his errors?' by 'errors' he means his unwitting and inconsiderate mistakes. there are sins, some of which are committed when the sun shines - ie. with light and knowledge; and then, as it is with colours when the sun shines, you may see them; so these, a man can see, and know, and confess them particularly to be transgressions. there are other sins which are committed either in the times of ignorance or else (if there be knowledge), yet with unobservance. either of these may be so heaped up in the particular number of them, that as a man did when he did commit them, take no notice of them; so now, after the commission, if he should take the brightest candle to search all the records of his soul, yet many of them would escape his notice. and, indeed, this is a great part of our misery and then to forget our sins is a misery too. if in repentance we could set the battle in array, point to every individual sin in the true and particular times of acting and re-acting, oh, how would our hearts be more broken with shame and sorrow and how would we adore the richness of the treasure of mercy which must have a multitude in it to pardon the multitude of our infinite errors and sins. but this is the comfort; though we cannot understand every particular sin or time of sinning, yet if we be not idle to search and cast over the books, and if we be heartily grieved for these sins which we have found out, and can by true repentance turn from them unto God, and by faith unto the blood of Jesus Christ,, i say that God, who knows our sins better than we can know them, and who understands the true intentions and dispositions of the heart - that if it did see the unknown sins it would be answerably carried against them - he will for his own mercy sake forgive them, and he, too, will not remember them. nevertheless, though david saith, 'who can understand his errors?' as the prophet jeremiah spake also, 'the heart of man is desperately wicked, who can know it?' yet must we bestir ourselves at heaven to get more and more heavenly light, to find out more and more of our sinnings. so the Lord can search the heart; and, though we shall never be able to find out all our sins which we have committed, yet it is proper and beneficial for us to find out yet more sins than yet we do know. and you shall find these in your own experience; that as soon as ever grace entered your hearts, you saw sin in another way than you ever saw it before; yea, and the more grace hath traversed and increased in the soul, the more full discoveries hath it made of sins. it hath shown new sins as it were; new sins, not for their being, not as if they were not in the heart and life before, but for their evidence and our apprehension. we do now see such wages and such inclinations to be sinful which we did not think to be so before. as PHYSIC brings those HUMOURS which had their residence before now more to the
physic-greek psUsikA from psUsis-nature; phUO (another member of this word family)-to produce
1. art of healing disease
2. medicine, remedy
3. a medicine that purges
humour-latin hUmeO -to be moist), moisture
-the moisture/fluids of animal bodies; more generally - a fluid in it's morbid (diseased, sickly) or vitiated (impure) state.
to the sense of the patient or as the sun makes open the motes of dust which were in the room before, so doth the light of the Word discover more corruption. obadiah sedgwick
'who can understand his errors?' who can tell how oft he offendeth? no man. the hairs of a man's head may be told, the stars appear in multitudes, yet some have undertaken to reckon them; but no arithmetic can number our sins. before we can recount a thousand we shall commit ten thousand more; and so rather multiply by addition than divide by subtraction; there is no possibility of numeration. like hydra's head, while we are cutting off twenty by repentance, we find a hundred more grown up. it is just, then, that infinite sorrows shall follow infinite sins. thomas adam
the prophet saith, 'who can understand his own faults?' no man can , but God can; therefore reason after this manner, as saint bernard saith: i know and am known; i know but in part, but God knows me and knows me wholly; but what i know, i know but in part. so the apostle reasons; 'i know nothing of myself, yet am i not hereby justified'.
admit that thou keepest thyself so free and renewest thy repentance so daily that thou knowest nothing by thyself, yet mark what the apostle adds further: 'notwithstanding, i do not judge myself. i am not hereby justified, but He that judgeth me is the Lord'. this is the condition of all men; he that is infinite knows them; therefore they should not dare to judge themselves , but with the prophet david, in psalm 19, entreat the Lord that He would cleanse him from his secret sins. richard stock
'who can understand his own errors?' if a man repent not until he have made confession of all his sins in the ear of his ghostly father, if a man cannot have absolution of his sins until his sins be told by tale and number in the priest's ear; in that, as david saith, none can understand, much less, then, utter all his sins..in that david of himself complaineth elsewhere how that his 'sins are overflowed his head and as a heavy burden do depress him' (psalm 38.4); alas! shall not a man by this doctrine be utterly driven from repentance? though they have gone about something to make plasters for their sores, of confession or attrition to assuage their pain, bidding a man to hope well of his contrition, though it be not so full as is required, (to 'the forsaking of', to 'the brokenness over'; psalm 38.1-10, 15.. in Thee; 17-18, 21-2) and of his confession, though he have not numbered all his sins, if so be that he do so much as in him lieth, dearly beloved, in that there is none but that herein he is guilty (for who doth as much as he may?!) trow ye that this plaster is not like salt for sore eyes? yes, undoubtedly, when they have done all they can for the appeasing of consciences in these points, this is the sum, that we yet should hope well, but so hope that we must stand in a mammering (hesitating) and doubting whether our sins be forgiven. (am i now truly sorrowful to the point of hating and forsaking.) for to believe remissionem peccatorum, that is to be certain of 'forgiveness of sins', as our creed teacheth us, they count it a presumption. oh, abomination! and that not only herein, but in all their penance as they paint it. john bradford (martyr), 1510-1555
'who can understand his errors?' by 'errors' he means his unwitting and inconsiderate mistakes. there are sins, some of which are committed when the sun shines - ie. with light and knowledge; and then, as it is with colours when the sun shines, you may see them; so these, a man can see, and know, and confess them particularly to be transgressions. there are other sins which are committed either in the times of ignorance or else (if there be knowledge), yet with unobservance. either of these may be so heaped up in the particular number of them, that as a man did when he did commit them, take no notice of them; so now, after the commission, if he should take the brightest candle to search all the records of his soul, yet many of them would escape his notice. and, indeed, this is a great part of our misery and then to forget our sins is a misery too. if in repentance we could set the battle in array, point to every individual sin in the true and particular times of acting and re-acting, oh, how would our hearts be more broken with shame and sorrow and how would we adore the richness of the treasure of mercy which must have a multitude in it to pardon the multitude of our infinite errors and sins. but this is the comfort; though we cannot understand every particular sin or time of sinning, yet if we be not idle to search and cast over the books, and if we be heartily grieved for these sins which we have found out, and can by true repentance turn from them unto God, and by faith unto the blood of Jesus Christ,, i say that God, who knows our sins better than we can know them, and who understands the true intentions and dispositions of the heart - that if it did see the unknown sins it would be answerably carried against them - he will for his own mercy sake forgive them, and he, too, will not remember them. nevertheless, though david saith, 'who can understand his errors?' as the prophet jeremiah spake also, 'the heart of man is desperately wicked, who can know it?' yet must we bestir ourselves at heaven to get more and more heavenly light, to find out more and more of our sinnings. so the Lord can search the heart; and, though we shall never be able to find out all our sins which we have committed, yet it is proper and beneficial for us to find out yet more sins than yet we do know. and you shall find these in your own experience; that as soon as ever grace entered your hearts, you saw sin in another way than you ever saw it before; yea, and the more grace hath traversed and increased in the soul, the more full discoveries hath it made of sins. it hath shown new sins as it were; new sins, not for their being, not as if they were not in the heart and life before, but for their evidence and our apprehension. we do now see such wages and such inclinations to be sinful which we did not think to be so before. as PHYSIC brings those HUMOURS which had their residence before now more to the
physic-greek psUsikA from psUsis-nature; phUO (another member of this word family)-to produce
1. art of healing disease
2. medicine, remedy
3. a medicine that purges
humour-latin hUmeO -to be moist), moisture
-the moisture/fluids of animal bodies; more generally - a fluid in it's morbid (diseased, sickly) or vitiated (impure) state.
to the sense of the patient or as the sun makes open the motes of dust which were in the room before, so doth the light of the Word discover more corruption. obadiah sedgwick
'who can understand his errors?' who can tell how oft he offendeth? no man. the hairs of a man's head may be told, the stars appear in multitudes, yet some have undertaken to reckon them; but no arithmetic can number our sins. before we can recount a thousand we shall commit ten thousand more; and so rather multiply by addition than divide by subtraction; there is no possibility of numeration. like hydra's head, while we are cutting off twenty by repentance, we find a hundred more grown up. it is just, then, that infinite sorrows shall follow infinite sins. thomas adam
Tuesday, April 10, 2012
4.10.2012 THIS MORNING WITH HIM IN ISAIAH 53
a tender shoot
a root out of dry ground
undesired, unattractive
left in the lurch, forsaken
constant painful endurance
oppressing evil everywhere
zeal of self sacrifice burns within
if You had not died a violent death You would have succumbed to the force of powers of destruction
that are innate in humanity in consequence of sin..
You would have succumbed as a result of Your own incessant, self-consuming conflict with them
the embodiment of repulsiveness
not one face directed
not a tender eye
estimated value, nothing
taking another's evil
as Your own
as if You are evil incarnate
extinguishing wrath
a root out of dry ground
undesired, unattractive
left in the lurch, forsaken
constant painful endurance
oppressing evil everywhere
zeal of self sacrifice burns within
if You had not died a violent death You would have succumbed to the force of powers of destruction
that are innate in humanity in consequence of sin..
You would have succumbed as a result of Your own incessant, self-consuming conflict with them
the embodiment of repulsiveness
not one face directed
not a tender eye
estimated value, nothing
taking another's evil
as Your own
as if You are evil incarnate
extinguishing wrath
4.10.2012 HELP ME
Lord, help me
BELIEVE all things are possible to him who believes. (mark 9.23)
BELIEVE You cause all things to work together for good to those who love You (romans 8.28)
LOVE You (if you love Me, keep My commandments. john 14.15)
BELIEVE no temptation has overtaken me but such as is common to man (I corinthians 10.13)
BELIEVE that You are faithful
BELIEVE that You will not allow me to be tempted beyond what i am able
BELIEVE that with the temptation You will provide a way to escape that i will be able to endure it
BE SATISFIED EARLY with Your mercy that i may rejoice and be glad all my days (psalm 90.14f)
BE GLAD according to the days wherein You have afflicted me
BE GLAD according to the years wherein i have seen evil
PRAY IN ALL THINGS 'not as i will but as You will' (matthew 26.39)
WATCH AND PRAY that i may not enter temptation (matthew 26.41)
BELIEVE that You are good (psalm 100.5)
BELIEVE that Your mercy is everlasting
BELIEVE that Your truth endures to all generations.
..Lord unless You help me to take each step believing and obeying i will utterly fall.
BELIEVE all things are possible to him who believes. (mark 9.23)
BELIEVE You cause all things to work together for good to those who love You (romans 8.28)
LOVE You (if you love Me, keep My commandments. john 14.15)
BELIEVE no temptation has overtaken me but such as is common to man (I corinthians 10.13)
BELIEVE that You are faithful
BELIEVE that You will not allow me to be tempted beyond what i am able
BELIEVE that with the temptation You will provide a way to escape that i will be able to endure it
BE SATISFIED EARLY with Your mercy that i may rejoice and be glad all my days (psalm 90.14f)
BE GLAD according to the days wherein You have afflicted me
BE GLAD according to the years wherein i have seen evil
PRAY IN ALL THINGS 'not as i will but as You will' (matthew 26.39)
WATCH AND PRAY that i may not enter temptation (matthew 26.41)
BELIEVE that You are good (psalm 100.5)
BELIEVE that Your mercy is everlasting
BELIEVE that Your truth endures to all generations.
..Lord unless You help me to take each step believing and obeying i will utterly fall.
Saturday, April 7, 2012
4.6.2012 PSALM 19.12-3 WHO CAN UNDERSTAND HIS ERRORS..KEEP ME BACK FROM PRESUMPTUOUS SINS
from spurgeon's 'treasury of david'...
'who can understand his errors?' a question which is its own answer. it rather requires a note of exclamation than of interrogation. by the law is the knowledge of sin and in the presence of divine truth, the psalmist marvels at the number and heinousness of his sins. he best knows himself who best knows the word, but even such an one will be in a maze of wonder as to what he does not know, rather than on the mount of congratulation as to what he does. know. we have heard of a comedy of errors, but to a good man this is more like a tragedy. many books have a few lines of errata at the end, but our errata might well be as large as the volume if we could but have sense enough to see them. augustine wrote in his older days a series of Retractations; ours might make a library if we had enough grace to be convinced of our mistakes and to confess them.
'cleanse Thou me from secret faults'. thou canst mark in me faults entirely hidden from myself. it were hopeless to expect to see all my spots; therefore, O Lord, wash away in the atoning blood even those sins which my conscience has been unable to detect. secret sins, like private conspirators, must be hunted out, or they may do deadly mischief; it is well to be much in prayer concerning them. in the lateran council of the church of rome, a decree was passed that every true believer must confess his sins, all of them, once in a year to the priest and they affixed to it this declaration, that there is no hope of pardon but in complying with that decree. what can equal the absurdity of such a decree as that? do they suppose that they can tell their sins as easily as they can count their fingers? why, if we could receive pardon for all our sins by telling every sin we have committed in one hour, there is not one of us who would be able to enter heaven, since, besides the sins that are known to us and that we may be able to confess, there are a vast mass of sins, which are as truly sins as those which we lament, but which are secret and come not beneath our eye. if we had eyes like those of God, we should thing very differently of ourselves. the transgressions which we see and confess are but like the farmer's small samples which he brings to market, when he has left his granary full at home, we have but a very few sins which we can observe and detect, compared with those which are hidden from ourselves and unseen by our fellow creatures.
'keep back Thy servant also from presumptuous sins; let them not have dominion over me'.
this earnest and humble prayer teaches us that saints may fall into the worst of sins unless restrained by grace and that therefore they mus watch and pray lest they enter into temptation. there is a natural proneness to sin in the best of men and they must be held back as a horse is held back by the bit or they will run into it. presumptuous sins are peculiarly dangerous. all sins are great sins, but yet some sins are greater than others. every sin has in it the very venom of rebellion and is full of the essential marrow of traitorous rejection of God; but there be some sins which have in them a greater development of the essential mischief of rebellion and which wear upon their faces more of the brazen pride which defies the Most High. it is wrong to suppose that because all sins will condemn us, that therefore one sin is not greater than another. the fact is, that while all transgression is a greatly grievous and sinful thing, yet there are some transgressions which have a deeper shade of blackness and a more double scarlet dyed hue of criminality than others. the PRESUMPTUOUS (to take for granted, assume, suppose; undertake with unwarranted boldness..without right or permission) sins of our text are the chief and worst of all sins; thy rank head and foremost in the list of iniquities. it is remarkable that though no atonement was provided under the jewish law for every kind of sin, there was this one exception: 'but the soul that sinneth presumptuously shall have no atonement; it shall be cut off from the midst of my people'. and now under the christian dispensation, although in the sacrifice of our blessed Lord there is a great and precious atonement for presumptuous sins, whereby sinners who have erred in this manner are made clean, yet without doubt, presumptuous sinners, dying without pardon, must expect to receive a double portion of the wrath of god and a more terrible portion of eternal punishment in the pit that is digged for the wicked. for this reason is david so anxious that he may never come under the reigning power of these giant evils.
'then shall i be upright and i shall be innocent from the great transgression' he shudders at the thought of the unpardonable sin. secret sin is a stepping-stone to presumptuous sin and that is the vestibule of 'the sin which is unto death'. he who is not wilful in his sin, will be in a fair way to be innocent so far as poor sinful man can be; but he who tempts the devil to tempt him is in a path which will lead him from bad to worse and the worse to the worst. charles haddon spurgeon
'who can understand his errors?' a question which is its own answer. it rather requires a note of exclamation than of interrogation. by the law is the knowledge of sin and in the presence of divine truth, the psalmist marvels at the number and heinousness of his sins. he best knows himself who best knows the word, but even such an one will be in a maze of wonder as to what he does not know, rather than on the mount of congratulation as to what he does. know. we have heard of a comedy of errors, but to a good man this is more like a tragedy. many books have a few lines of errata at the end, but our errata might well be as large as the volume if we could but have sense enough to see them. augustine wrote in his older days a series of Retractations; ours might make a library if we had enough grace to be convinced of our mistakes and to confess them.
'cleanse Thou me from secret faults'. thou canst mark in me faults entirely hidden from myself. it were hopeless to expect to see all my spots; therefore, O Lord, wash away in the atoning blood even those sins which my conscience has been unable to detect. secret sins, like private conspirators, must be hunted out, or they may do deadly mischief; it is well to be much in prayer concerning them. in the lateran council of the church of rome, a decree was passed that every true believer must confess his sins, all of them, once in a year to the priest and they affixed to it this declaration, that there is no hope of pardon but in complying with that decree. what can equal the absurdity of such a decree as that? do they suppose that they can tell their sins as easily as they can count their fingers? why, if we could receive pardon for all our sins by telling every sin we have committed in one hour, there is not one of us who would be able to enter heaven, since, besides the sins that are known to us and that we may be able to confess, there are a vast mass of sins, which are as truly sins as those which we lament, but which are secret and come not beneath our eye. if we had eyes like those of God, we should thing very differently of ourselves. the transgressions which we see and confess are but like the farmer's small samples which he brings to market, when he has left his granary full at home, we have but a very few sins which we can observe and detect, compared with those which are hidden from ourselves and unseen by our fellow creatures.
'keep back Thy servant also from presumptuous sins; let them not have dominion over me'.
this earnest and humble prayer teaches us that saints may fall into the worst of sins unless restrained by grace and that therefore they mus watch and pray lest they enter into temptation. there is a natural proneness to sin in the best of men and they must be held back as a horse is held back by the bit or they will run into it. presumptuous sins are peculiarly dangerous. all sins are great sins, but yet some sins are greater than others. every sin has in it the very venom of rebellion and is full of the essential marrow of traitorous rejection of God; but there be some sins which have in them a greater development of the essential mischief of rebellion and which wear upon their faces more of the brazen pride which defies the Most High. it is wrong to suppose that because all sins will condemn us, that therefore one sin is not greater than another. the fact is, that while all transgression is a greatly grievous and sinful thing, yet there are some transgressions which have a deeper shade of blackness and a more double scarlet dyed hue of criminality than others. the PRESUMPTUOUS (to take for granted, assume, suppose; undertake with unwarranted boldness..without right or permission) sins of our text are the chief and worst of all sins; thy rank head and foremost in the list of iniquities. it is remarkable that though no atonement was provided under the jewish law for every kind of sin, there was this one exception: 'but the soul that sinneth presumptuously shall have no atonement; it shall be cut off from the midst of my people'. and now under the christian dispensation, although in the sacrifice of our blessed Lord there is a great and precious atonement for presumptuous sins, whereby sinners who have erred in this manner are made clean, yet without doubt, presumptuous sinners, dying without pardon, must expect to receive a double portion of the wrath of god and a more terrible portion of eternal punishment in the pit that is digged for the wicked. for this reason is david so anxious that he may never come under the reigning power of these giant evils.
'then shall i be upright and i shall be innocent from the great transgression' he shudders at the thought of the unpardonable sin. secret sin is a stepping-stone to presumptuous sin and that is the vestibule of 'the sin which is unto death'. he who is not wilful in his sin, will be in a fair way to be innocent so far as poor sinful man can be; but he who tempts the devil to tempt him is in a path which will lead him from bad to worse and the worse to the worst. charles haddon spurgeon
Sunday, April 1, 2012
4.1.2012 CONSTITUTION OF THE MORAVIAN BRETHREN AT HERNHUTH
john wesley inserts an extract of the constitution of the church of the moravian brethren at hernhuth, laid before the theological order at wirtemberg, in the year 1733, part of which appears below..
1. they have a senior, or ELDEST, who is to assist the church by his counsel and prayers. of him it is required, that he be well experienced in the things of God and witnessed to by all for holiness of conversation.
2. they have DEACONS or HELPERS who are to take care that outward things be done decently and in order; and to see that every member of the church grows in grace and walks suitably to his holy calling.
3. the PASTOR, or TEACHER, is to be
-an OVERSEER of the whole flock and every person therein; to baptize the children; diligently to form their minds and bring them up in the nurture and admonition of the Lord; when he finds in them a sincere love of the cross, then to receive them into the church;
-to administer the supper of the Lord;
-to join in marriage those who are already married to Christ;
-to reprove admonish, quicken, comfort, as need requires;
-to declare the whole counsel of God; taking heed at all times to speak as the oracles of God and agreeably to the analogy of faith;
-to bury those who have died in the Lord and
-to keep that safe which is committed to his charge, even the pure doctrine and apostolical discipline which we have received from our forefathers.
4. we have also ANOTHER SORT OF DEACONS, who take care that nothing be wanting to the orphanage, the poor, the sick and the strangers.
-OTHERS again there are, who are peculiarly to take care of the sick and others of the poor.
-and two of these are entrusted with the public stock and keep accounts of all that is received or expended.
5. there are WOMEN who perform each of the above mentioned offices among those of their own sex; for none of the men converse with them, beside the eldest, the teacher, and one, or sometimes two, of the deacons.
6. TOWARDS MAGISTRATES, whether of a superior or inferior rank, we bear the greatest reverence. we cheerfully submit to their laws; and even when many of us have been spoiled of their goods, driven out of their houses and every way oppressed by them, yet they resisted them not, neither opening their mouths, nor lifting up their hand against them. in all things which do not immediately concern the inward spiritual kingdom of Christ, we simply, and without contradicting, obey the higher powers. but, with regard to conscience, the liberty of this we cannot suffer to be any way limited or infringed. and to this head we refer whatever directly and in itself tends to hinder the salvation of souls; or, whatsoever things Christ and His holy apostles (who we know meddled not with outward worldly things) took charge of, and performed, as necessary for the constituting of , and performed, as necessary for the constituting and well ordering of His church. in these things we acknowledge no head but Christ and are determined, God being our helper, to give up not only our goods (as we did before) but life itself, rather than this liberty which God hath given us.
7. as it behoves all christians not to be slothful in business but diligently to attend the works of their calling; there are PERSONS CHOSEN BY THE CHURCH TO SUPERINTEND ALL those who are employed in OUTWARD BUSINESS. and by this means also, many things are prevented which might otherwise be an occasion of offence.
8. we have also CENSORS and MONITORS. in those experience and perspicacity; in these wisdom and modesty are chiefly required. the censors signify what they observe (and they observe the smallest things) either to the deacons or monitors. some monitors there are, whom all know to be such; others who are secretly appointed; and who, if need require, may freely admonish in the love of Christ, even the rulers of the church.
9. the church is so divided, that first the HUSBANDS, then the WIVES, then the WIDOWS, then the MAIDS, then the YOUNG MEN, then the BOYS, then the GIRLS, and lastly, the LITTLE CHILDREN, are IN SO MANY DISTINCT CLASSES; each of which is daily visited, the married men by a married man, the wives by a wife, and so of the rest. (this work all the married brethren and sisters, as well as the unmarried, perform in their turn.) these larger are also (now) divided into near 90 smaller classes or bands, over each of which one presides who is of the greatest experience. all these leaders meet the senior every week and lay open to him and to the Lord, whatsoever hinders or furthers the work of God, in the souls committed to their charge.
10. in the year 1727, 420 men and as many women agreed that each of them would SPEND AN HOUR IN EVERY DAY PRAYING to God for His blessing on His people; and, for this purpose both the men and women chose a place where any of their own sex who were in distress might be present with them. the same number of unmarried women, of unmarried men, of boys, and of girls, were afterwards, at their desire, added to them; who pour out their souls before God, not only for their own brethren, but also for other churches and persons, that have desired to be mentioned in their prayers. and this has never ceased day or night since its first beginning.
11. and as the members of the church are DIVIDED, according to their respective states and sexes; so they are also, WITH REGARD TO THEIR PROFICIENCY IN THE KNOWLEDGE OF GOD. some are dead, some quickened by the Spirit of God; of these, some again are untractable, some diligent, some zealous, burning with their first love; some babes, and some young men. those who are still dead are visited every day. and of the babes in Christ especial care is taken also, that they may be daily inspected and assisted to grow in grace and in the knowledge of our Lord Jesus.
12. in the ORPHAN HOUSE, about 70 children are brought up, separate according to their sex. beside which, several experienced persons are appointed to consult with the parents touching the education of the other children. in teaching them christianity, we make use of luther's catechism and STUDY THE AMENDING OF THEIR WILLS as well as understanding; finding by experience, that WHEN THEIR WILL IS MOVED, THEY OFTEN LEARN MORE IN A FEW HOURS, THAN OTHERWISE IN MANY MONTHS. our little children we instruct chiefly by hymns; whereby we find the most important truths most successfully insinuated into their minds.
13. we HIGHLY REVERENCE MARRIAGE, but neither our young men nor women enter into it till they assuredly know they are married to Christ. when any know it is the will of God, that they should change their state, both the man and woman are placed for a time with some married persons who instruct them how to behave so that their married life may be pleasing to God. then their design is laid before the whole church and after about 14 days they are solemnly joined, though not otherwise habited (not dressed specially for the occasion?) than they are at other times. if they make any entertainment (which is not always) they invite only a few intimate friends by whose faithful admonitions they may be the better prepared to bear their cross and fight the good fight of faith. if ANY WOMAN IS WITH CHILD not only especial mention is made of her in the public prayers, but she is also exhorted in private wholly to give herself up into the hands of her faithful creator. as soon as a child is born, prayer is made for it and if it may be, it is baptized in the presence of the whole church. before it is weaned it is brought into the assembly on the Lord's day.
15. once or twice a month, either at bertholdsdorf, or if it may be, at hernhuth, ALL THE CHURCH RECEIVES THE LORD'S SUPPER. it cannot be expressed how greatly the power of God is then present among us. the seniors first receive, then the rest in order, without any regard had to worldly dignity in this any more than in any other of the solemn offices of religion. after receiving, all the men (and so the women) meet together to renew their covenant with God to seek His face and exhort one another to the patience of hope and the labour of love.
17. AT 8 IN THE MORNING AND IN THE EVENING we meet to pray to and praise God and to read to and praise God and to read and hear the holy scriptures; THE TIME WE USUALLY SPEND IN SLEEP IS FROM 11 PM TILL 4 AM. so that allowing 3 hours a day for taking the food both of our bodies and souls, there remain 16 for work. and this space those who are in health spend therein with all diligence and faithfulness.
18. two men KEEP WATCH EVER4Y NIGHT IN THE STREETS, as do two women IN THE WOMEN'S APARTMENT that they may pour out their souls for those that sleep and by their hymns raise the hears of any who are awake to God.
19.for the further stirring up the gift which is in us sometimes we have public, sometimes private LOVE FEASTS, at which we take a moderate refreshment with gladness and singleness of heart and the voice of praise and thanksgiving.
20. if any man among us, having been often admonished and long forborn, persists in walking unworthy of his holy calling, HE IS NO LONGER ADMITTED TO THE LORD'S SUPPER. if he still continues in his fault, hating to be reformed, THE LAST STEP IS, PUBLICLY,and often in the midst of many prayers and tears, TO CAST HIM OUT OF OUR CONGREGATION. BUT GREAT IS OUR JOY, if he then see the error of his ways, so THAT WE MAY RECEIVE HIM AMONG US AGAIN.
21. most of our brethren and sisters have in some part of their life EXPERIENCED HOLY MOURNING AND SORROW OF HEART AND HAVE AFTERWARDS BEEN ASSURED THAT THERE WAS NO MORE CONDEMNATION FOR THEM, BEING PASSED FROM DEATH UNTO LIFE. they are therefore far from fearing to die or desiring to live on earth..knowing that to them to die is gain and being confident that they are the care of Him, whose are the issues of life and death. wherefore they depart as out of one chamber into another. and after the soul has left its habitation their remains are deposited in the earth appointed for that purpose. and the survivors are greatly comforted and rejoice over them with a joy the world knoweth not of.
1. they have a senior, or ELDEST, who is to assist the church by his counsel and prayers. of him it is required, that he be well experienced in the things of God and witnessed to by all for holiness of conversation.
2. they have DEACONS or HELPERS who are to take care that outward things be done decently and in order; and to see that every member of the church grows in grace and walks suitably to his holy calling.
3. the PASTOR, or TEACHER, is to be
-an OVERSEER of the whole flock and every person therein; to baptize the children; diligently to form their minds and bring them up in the nurture and admonition of the Lord; when he finds in them a sincere love of the cross, then to receive them into the church;
-to administer the supper of the Lord;
-to join in marriage those who are already married to Christ;
-to reprove admonish, quicken, comfort, as need requires;
-to declare the whole counsel of God; taking heed at all times to speak as the oracles of God and agreeably to the analogy of faith;
-to bury those who have died in the Lord and
-to keep that safe which is committed to his charge, even the pure doctrine and apostolical discipline which we have received from our forefathers.
4. we have also ANOTHER SORT OF DEACONS, who take care that nothing be wanting to the orphanage, the poor, the sick and the strangers.
-OTHERS again there are, who are peculiarly to take care of the sick and others of the poor.
-and two of these are entrusted with the public stock and keep accounts of all that is received or expended.
5. there are WOMEN who perform each of the above mentioned offices among those of their own sex; for none of the men converse with them, beside the eldest, the teacher, and one, or sometimes two, of the deacons.
6. TOWARDS MAGISTRATES, whether of a superior or inferior rank, we bear the greatest reverence. we cheerfully submit to their laws; and even when many of us have been spoiled of their goods, driven out of their houses and every way oppressed by them, yet they resisted them not, neither opening their mouths, nor lifting up their hand against them. in all things which do not immediately concern the inward spiritual kingdom of Christ, we simply, and without contradicting, obey the higher powers. but, with regard to conscience, the liberty of this we cannot suffer to be any way limited or infringed. and to this head we refer whatever directly and in itself tends to hinder the salvation of souls; or, whatsoever things Christ and His holy apostles (who we know meddled not with outward worldly things) took charge of, and performed, as necessary for the constituting of , and performed, as necessary for the constituting and well ordering of His church. in these things we acknowledge no head but Christ and are determined, God being our helper, to give up not only our goods (as we did before) but life itself, rather than this liberty which God hath given us.
7. as it behoves all christians not to be slothful in business but diligently to attend the works of their calling; there are PERSONS CHOSEN BY THE CHURCH TO SUPERINTEND ALL those who are employed in OUTWARD BUSINESS. and by this means also, many things are prevented which might otherwise be an occasion of offence.
8. we have also CENSORS and MONITORS. in those experience and perspicacity; in these wisdom and modesty are chiefly required. the censors signify what they observe (and they observe the smallest things) either to the deacons or monitors. some monitors there are, whom all know to be such; others who are secretly appointed; and who, if need require, may freely admonish in the love of Christ, even the rulers of the church.
9. the church is so divided, that first the HUSBANDS, then the WIVES, then the WIDOWS, then the MAIDS, then the YOUNG MEN, then the BOYS, then the GIRLS, and lastly, the LITTLE CHILDREN, are IN SO MANY DISTINCT CLASSES; each of which is daily visited, the married men by a married man, the wives by a wife, and so of the rest. (this work all the married brethren and sisters, as well as the unmarried, perform in their turn.) these larger are also (now) divided into near 90 smaller classes or bands, over each of which one presides who is of the greatest experience. all these leaders meet the senior every week and lay open to him and to the Lord, whatsoever hinders or furthers the work of God, in the souls committed to their charge.
10. in the year 1727, 420 men and as many women agreed that each of them would SPEND AN HOUR IN EVERY DAY PRAYING to God for His blessing on His people; and, for this purpose both the men and women chose a place where any of their own sex who were in distress might be present with them. the same number of unmarried women, of unmarried men, of boys, and of girls, were afterwards, at their desire, added to them; who pour out their souls before God, not only for their own brethren, but also for other churches and persons, that have desired to be mentioned in their prayers. and this has never ceased day or night since its first beginning.
11. and as the members of the church are DIVIDED, according to their respective states and sexes; so they are also, WITH REGARD TO THEIR PROFICIENCY IN THE KNOWLEDGE OF GOD. some are dead, some quickened by the Spirit of God; of these, some again are untractable, some diligent, some zealous, burning with their first love; some babes, and some young men. those who are still dead are visited every day. and of the babes in Christ especial care is taken also, that they may be daily inspected and assisted to grow in grace and in the knowledge of our Lord Jesus.
12. in the ORPHAN HOUSE, about 70 children are brought up, separate according to their sex. beside which, several experienced persons are appointed to consult with the parents touching the education of the other children. in teaching them christianity, we make use of luther's catechism and STUDY THE AMENDING OF THEIR WILLS as well as understanding; finding by experience, that WHEN THEIR WILL IS MOVED, THEY OFTEN LEARN MORE IN A FEW HOURS, THAN OTHERWISE IN MANY MONTHS. our little children we instruct chiefly by hymns; whereby we find the most important truths most successfully insinuated into their minds.
13. we HIGHLY REVERENCE MARRIAGE, but neither our young men nor women enter into it till they assuredly know they are married to Christ. when any know it is the will of God, that they should change their state, both the man and woman are placed for a time with some married persons who instruct them how to behave so that their married life may be pleasing to God. then their design is laid before the whole church and after about 14 days they are solemnly joined, though not otherwise habited (not dressed specially for the occasion?) than they are at other times. if they make any entertainment (which is not always) they invite only a few intimate friends by whose faithful admonitions they may be the better prepared to bear their cross and fight the good fight of faith. if ANY WOMAN IS WITH CHILD not only especial mention is made of her in the public prayers, but she is also exhorted in private wholly to give herself up into the hands of her faithful creator. as soon as a child is born, prayer is made for it and if it may be, it is baptized in the presence of the whole church. before it is weaned it is brought into the assembly on the Lord's day.
15. once or twice a month, either at bertholdsdorf, or if it may be, at hernhuth, ALL THE CHURCH RECEIVES THE LORD'S SUPPER. it cannot be expressed how greatly the power of God is then present among us. the seniors first receive, then the rest in order, without any regard had to worldly dignity in this any more than in any other of the solemn offices of religion. after receiving, all the men (and so the women) meet together to renew their covenant with God to seek His face and exhort one another to the patience of hope and the labour of love.
17. AT 8 IN THE MORNING AND IN THE EVENING we meet to pray to and praise God and to read to and praise God and to read and hear the holy scriptures; THE TIME WE USUALLY SPEND IN SLEEP IS FROM 11 PM TILL 4 AM. so that allowing 3 hours a day for taking the food both of our bodies and souls, there remain 16 for work. and this space those who are in health spend therein with all diligence and faithfulness.
18. two men KEEP WATCH EVER4Y NIGHT IN THE STREETS, as do two women IN THE WOMEN'S APARTMENT that they may pour out their souls for those that sleep and by their hymns raise the hears of any who are awake to God.
19.for the further stirring up the gift which is in us sometimes we have public, sometimes private LOVE FEASTS, at which we take a moderate refreshment with gladness and singleness of heart and the voice of praise and thanksgiving.
20. if any man among us, having been often admonished and long forborn, persists in walking unworthy of his holy calling, HE IS NO LONGER ADMITTED TO THE LORD'S SUPPER. if he still continues in his fault, hating to be reformed, THE LAST STEP IS, PUBLICLY,and often in the midst of many prayers and tears, TO CAST HIM OUT OF OUR CONGREGATION. BUT GREAT IS OUR JOY, if he then see the error of his ways, so THAT WE MAY RECEIVE HIM AMONG US AGAIN.
21. most of our brethren and sisters have in some part of their life EXPERIENCED HOLY MOURNING AND SORROW OF HEART AND HAVE AFTERWARDS BEEN ASSURED THAT THERE WAS NO MORE CONDEMNATION FOR THEM, BEING PASSED FROM DEATH UNTO LIFE. they are therefore far from fearing to die or desiring to live on earth..knowing that to them to die is gain and being confident that they are the care of Him, whose are the issues of life and death. wherefore they depart as out of one chamber into another. and after the soul has left its habitation their remains are deposited in the earth appointed for that purpose. and the survivors are greatly comforted and rejoice over them with a joy the world knoweth not of.
4.1.2012 FAITH IS WEAK THIS MORNING (3.29) QUESTIONS TO ASK
1. in the midst of what i view to be impossible, AM I BELIEVING IN JESUS? 'Jesus said unto him, 'if thou canst believe, all things are possible to him that believeth'? mark 9.23
2. AM I LOVING GOD...(Jesus said, 'if you love Me, keep My commandments' john 14.15)..THAT IS AM I CURRENTLY KEEPING JESUS' COMMANDMENTS?
3. DO I KNOW THAT ALL THINGS WORK TOGETHER FOR GOOD TO THEM THAT LOVE GOD, to them that are the called according to His purpose?' romans 8.28
4. DO I BELIEVE that 'no temptation has overtaken me (is overtaking me) but such as is common to man and GOD IS FAITHFUL WHO WILL NOT ALLOW ME TO BE TEMPTED BEYOND WHAT I AM ABLE, BUT with the temptation WILL PROVIDE A WAY OF ESCAPE that i may be able to endure it? I corinthians 10.13
5. AM I SATISFIED (EARLY) WITH YOUR MERCY..then i am rejoicing and glad all my days!
AM I GLAD ACCORDING TO THE DAYS WHEREIN YOU HAVE AFFLICTED ME
AM I GLAD ACCORDING TO THE YEARS IN WHICH I HAVE SEEN EVIL... psalm 90.14-5
what i am saying is, 'Lord is Your mercy enough..are You enough..for me?
6. IS MY PRAYER, MY HEART'S DESIRE, 'NOT AS I WILL BUT AS THOU WILT? matt. 26.39
7. AM I WATCHING AND PRAYING THAT I ENTER NOT INTO TEMPTATION? matt. 26.41
8. AM I BELIEVING THAT,
THE LORD IS GOOD
HIS MERCY IS EVERLASTING
HIS TRUTH ENDURETH TO ALL GENERATIONS? psalm 100.5
2. AM I LOVING GOD...(Jesus said, 'if you love Me, keep My commandments' john 14.15)..THAT IS AM I CURRENTLY KEEPING JESUS' COMMANDMENTS?
3. DO I KNOW THAT ALL THINGS WORK TOGETHER FOR GOOD TO THEM THAT LOVE GOD, to them that are the called according to His purpose?' romans 8.28
4. DO I BELIEVE that 'no temptation has overtaken me (is overtaking me) but such as is common to man and GOD IS FAITHFUL WHO WILL NOT ALLOW ME TO BE TEMPTED BEYOND WHAT I AM ABLE, BUT with the temptation WILL PROVIDE A WAY OF ESCAPE that i may be able to endure it? I corinthians 10.13
5. AM I SATISFIED (EARLY) WITH YOUR MERCY..then i am rejoicing and glad all my days!
AM I GLAD ACCORDING TO THE DAYS WHEREIN YOU HAVE AFFLICTED ME
AM I GLAD ACCORDING TO THE YEARS IN WHICH I HAVE SEEN EVIL... psalm 90.14-5
what i am saying is, 'Lord is Your mercy enough..are You enough..for me?
6. IS MY PRAYER, MY HEART'S DESIRE, 'NOT AS I WILL BUT AS THOU WILT? matt. 26.39
7. AM I WATCHING AND PRAYING THAT I ENTER NOT INTO TEMPTATION? matt. 26.41
8. AM I BELIEVING THAT,
THE LORD IS GOOD
HIS MERCY IS EVERLASTING
HIS TRUTH ENDURETH TO ALL GENERATIONS? psalm 100.5
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