Say unto them which daub it with untempered morter, that it shall fall: Ezekiel 13:11
Hear how they (false prophets) are branded in the Book of God, calling them, “pillow-sewers” under men’s elbows (Ezek.xiii, 18); that being laid soft and locked fast in the cradle of security, they may sink suddenly into the pit of destruction before they are aware. “Criers of Peace, peace, when there is no peace” (Jer.vi, 14) Healers of the hurt of their hearers with sweet words (Jer. vi, 14), while their souls are bleeding by the wounds of sin unto eternal death. Preachers of smooth things (Isa. xxx, 10); which kind of men, the greatest part, and all worldlings, wonderfully affect and applaud, though to their own everlasting undoing.”
“Daubers with untempered mortar” (Ezek.xiii, 11), who erect in the conceits of those who are willing to be deluded by them (Pharisees ai the best) a rotten building of false hope, like a ” mud-wall without straw, or mortar made only of sand without lime to bind it,” which in fair weather makes a fair show for a while; but when an abundance of rainfalls and winter comes, it molders away and turns to mire in the streets.
From the book, The Suffering Savior. From B O T website, ” Friedrich Wilhelm Krummacher, perhaps the greatest preacher on the continent of Europe in the middle years of the nineteenth century, was born on 28 January 1796. So great was the influence of Krummacher throughout all Germany that he was called in 1853 to be the court chaplain at Potsdam, and here he remained until his death, sixteen years later. Krummacher was by many reckoned the greatest evangelical preacher in all Europe at that time. Philip Schaff wrote an eloquent tribute following Krummacher’s death on 19 December 1868. He spoke of him as ‘endowed with every gift that constitutes an orator, a most fertile and brilliant imagination, a vigorous and original mind, a glowing heart, an extraordinary facility and felicity of diction, perfect familiarity with the Scriptures, an athletic and commanding presence, and a powerful and melodious voice, which, however, in later years underwent a great change, and sounded like the rolling of the distant thunder or like the trumpet of the last judgment.
Alas! alas! what is it that now takes place on that bloody hill? O heart of stone within us, why dost thou not break? Why, thou cold and obdurate rock, dost thou not dissolve in tears of blood? Four barbarous men, inured to the most dreadful of all employments, approach the Holy One of Israel, and offer him, first of all, a stupefying potion, composed of wine and myrrh, as usual at executions. The Lord disdains the draught because he desires to submit to the will of his heavenly Father with full consciousness and to drink the last drop of the accursed cup. The executioners then take the Lamb of God between them and begin their horrid occupation by tearing, with rude hands, the clothes from off his body.
Jonathan Edwards wrote, “God, in the revelation that he has made of himself to the world by Jesus Christ, has taken care to give a proportionable manifestation of two kinds of excellencies or perfections of his nature, viz. those that especially tend to possess us with awe and reverence, and to search and humble us; and those that tend to win, to draw, and encourage us. By the one, he appears as an infinitely great, pure, holy, and heart-searching judge; by the other, as a gentle and gracious father and a loving friend. By the one, he is a pure, searching, and burning flame; by the other, a sweet, refreshing light. These two kinds of attributes are as it were admirably tempered together in the revelation of the gospel. There is a proportionable manifestation of justice and mercy, holiness and grace, majesty and gentleness, authority and condescension. God hath thus ordered that his diverse excellencies, as he reveals himself in the face of Jesus Christ, should have a proportionable manifestation, herein providing for our necessities. He knew it to be of great consequence that our apprehensions of these diverse perfections of his nature should be duly proportioned one to another. A defect on the one hand, viz. having a discovery of his love and grace, without a proportionable discovery of his awful majesty, his holy and searching purity, would tend to spiritual pride, carnal confidence, and presumption; and a defect on the other hand, viz. having a discovery of his holy majesty, without a proportionable discovery of his grace, tends to unbelief, a sinful fearfulness and spirit of bondage.”
THEODORUS JACOBUS FRELINGHUYSEN: FIRST MINISTER OF THE REFORMED PROTESTANT DUTCH CHURCH IN SOMERSET COUNTY, NEW-JERSEY. 1691-1747
Theodorus Jacobus Frelinghuysen, a Dutch Reformed clergyman, was a noted exhorter and revivalist who initiated the Great Awakening in America’s Middle colonies.
Frelinghuysen, educated at the University of Lingen and influenced by pietistic followers of Gisbertus Voetius, served two pastorates in the lowlands before immigrating to America. When Frelinghuysen arrived in New York in 1720, his contumacious behavior immediately aroused the suspicions of the Dutch ministers there. A fervent pietist, Frelinghuysen chided his clerical colleagues for their personal vanity.
Woe to you, wicked and unconverted ones ! it shall be ill with you. (Isa. 3: 11.) You may here for a time prosper in things temporal, but in the day of death, and of the last judgment, it shall be ill with you; for the fruit and reward of your hands shall be given you, saith the prophet ; that is, you shall be rewarded according to your works ; for ” tribulation and anguish shall be rendered to every soul of man that doeth evil. (Rom. 2 : 9.)
Brethren, I believe that most of those in this congregation who will finally perish, their destruction will be sudden. It is written, ‘And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares’
I believe, again, it is so with all you who die without finding Christ, you will perish suddenly. ‘Upon the wicked, he shall rain snares, fire and brimstone, and a horrible tempest; this shall be the portion of their cup.’
As the mind is hereby fixed on the consideration of sin, so a sense of sin must also be fixed on the mind, — that is the conscience and affections. A bare contemplation of the concernments of sin is of little use in this matter. The Scripture principally evidences this work of conviction, or placeth it in this effect of a sense of sin, in trouble, sorrow, disquietment of mind, fear of ruin, and the like: see Acts ii. 37
The mind of man, in the state of childhood and youth, puts itself forth in all kinds of vain actings, in foolish imaginations, perverse and froward appetites, falseness in words, with sensible effects of corrupt inclinations in every kind. Austin’s first book of Confessions is an excellent comment on that text, wherein the “vanity of childhood and youth” are graphically described, with pathetical self-reflecting complaints concerning the guilt of sin which is contracted in them. Some, perhaps, may think light of those ways of folly and vanity wherein childhood doth, or left alone would, consume itself; — that there is no moral evil in those childish innocencies.
How may a person distinguish between the genuine consolations of the Gospel, wrought in the heart by the Spirit of God, and those comforts that spring from our own imagination or a delusive spirit?
Even in a true believer, I question not but comforts may spring from his own imagination or a delusive spirit. The comforts will not fail to produce corrupt fruit. Instead of melting, it will harden the heart, filling it with pride and vanity, not with humility and gravity. They will cause the wheel of obedience to run heavily, whether it respects private devotion or public worship; the general conduct also will be more lax and careless, for the “conversation” will not be more “in heaven.” The person will be more prompted to an offensive and sinful self-seeking, than to a savory and holy self-denial. He will be carried away more by sense than by faith, and in many parts of his conduct he will imitate an unbeliever, rather than bear the image of his holy Redeemer.
The operations of the Spirit come with pureness and pleasure: the light in the understanding diffuses itself through all the faculties. But Satan’s influence, and that of our own hearts, as there is no light in it for the understanding, so there is no purity, peace, or pleasure for the believer; but something painful and defiling. To transgress is a hard way; an unclean and troublesome way, Prov. 13, the way in which transgressors choose to walk..
The operations of the Spirit, the influence of Satan, and the motions of our own hearts, are all at times very sudden, and something surprising; but the operations of the divine Spirit, however sudden or surprising, are always calm, pure, transforming, and humbling, referring all unto the uninterrupted word. Whereas the motions of our own hearts, and Satan’s suggestions, are always attended with something or other inconsistent with, and directly opposite to these. Oh, that those who have eyes to see, would but make use of them.
John Willison (1680–1750), Scottish divine, was born in 1680 During the controversy which ended in the deposition of Ebenezer Erskine and his followers, Willison exerted himself to the utmost to prevent a schism. At the synod of Angus in 1733, he preached a sermon urging conciliatory measures, which was published under the title ‘The Church’s Danger. Willison was one of the most eminent evangelical clergymen of his time. He was remarkable for his combination of personal piety with public spirit, and, though frequently engaged in controversy, ‘there was no asperity in what he said or wrote.’ Faithful in every department of duty, he was especially noted for his diligence in catechizing the young and in visiting the sick. He died on 3 May 1750 in the seventieth year of his age and was buried in the South Church, Dundee. Wikisource
Mr Willison is described as having been most exemplary in all the relations of life, and singularly faithful and laborious in the discharge of the important duties of his sacred office, especially in visiting and comforting the sick. In this benevolent work he made no distinction between the rich and the poor, or, if he did, it was in favour of the latter. Neither did he confine his exertions in such cases to those of his own persuasion, but with a truly christian liberality of sentiment, readily obeyed the calls of all in affliction, whatever their religious creed might be, who sought his aid.
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