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File Name: Shields, Alexander - A Hind Let Loose
File Submitter: superaben
File Submitted: 25 Aug 2012
File Updated: 26 Aug 2012
File Category: Reference Books (topx)
Author: Alexander Shields
e-Sword Version: 9.x - 10.x

Alexander Shields remains one of the most reliable Scottish Covenanters.  Alongside of other firsthand writers, David Calderwood, John Knox, and George Buchanan, Shield’s history of the church of Scotland forms a source.

Shields was born around 1660.  During the Glorious Revolution, he joined on the side of William and Mary.  After the war subsided, he became minister at St. Andrews, but was sent as a deputation to the Scottish settlement at Darien in the Americas.  He died of fever in Jamaica.

A Hind Let Loose remains Shield’s most well known work.  It was published to reject many of the false claims about the Scottish reformation, as well as to explain their positions.

From the Preface:

“Presuming it is thy desire to answer the holy and honourable designation I accost thee with, I shall take the confidence to assure thee, it is my design to answer, in some measure, the expectation which the title of this treatise would offer, in the hope that, wherein I come short (as I indeed confess not only my jealous fears, but my sensible conviction of my insufficiency for such a great undertaking) thy Christian tenderness will impute it to my weakness, and not to any want of worth in the cause I manage, which is truly worthy, weighty, noble and honourable, in the esteem of all the lovers of Christ, that have zeal for his honour in exercise; and therefore as it gives me all the encouragement I have, in dependence on his furniture whose cause it is, to make such an essay, so it animates my ambition, albeit I cannot manage it with any proportion to its merit, yet to move the Christian reader to make enquiry about it, and then sure I am he will find it is truth I plead for, though my plea be weak.

“The design then of this work is of great importance, even no less than to essay the discussing the difficulties of all our conflicts with open enemies, about the present state of the testimony; the vindicating of all the heads of sufferings sustained thereupon these twenty-seven years past; the proposing of the right state of the testimony for the interest of Christ, not only of this, but of all former periods, with an account of the propagation and prosecution of the witnesses, wrestlings, and sufferings of it from time to time, to the end it may appear, not only how great the sufferings have been, since this fatal catastrophe and overturning of the covenanted reformation, and unhappy restoration of tyranny and prelacy; but that the grounds upon which they have been stated, are not niceties and novelties, (as they are reproached and reprobated by many), but worthy and weighty truths of great value and validity, and of near affinity unto, and conformity with the continued series and succession of the testimonies in all former periods. So that in this little treatise must be contained a compendious history of the Church of Scotland, her testimony in all ages, a vindication of the present state of it; yea, in effect, a short epitome of the substance of those famous forecited authors, as far as we need to consult them, concerning the controversies of the present time with adversaries; which is much, and perhaps too much, to be undertaken in so small a volume.  But considering that many who are concerned in this cause, yea the most part who concern themselves about, are such who have neither access, nor time, nor capacity to revolve the voluminous labours of these learned men for light in this case, I have done best to bring them into one body of portable bulk with as great brevity as could consist well with any my measure of perspicuity, not meddling with any thing but what I thought might some way conduce to clear some part of the present testimony.”

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File Name: Cobbet, Thomas - Gospel Incense: A Practical Treatise on Prayer

File Submitter: superaben

File Submitted: 24 Jun 2012

File Category: Reference Books (topx)

Author: Thomas Cobbet
e-Sword Version: 9.x - 10.x
Suggest New Tag:: Prayer, Practical Theology

Spurgeon once wrote that no person can ever pray perfectly. However, it is a fact that the Christian walk is incomplete without a proper attitude of prayer. Anything to guide a Christian in pursuing that proper attitude will enrich his life and walk with the Lord.

Thomas Cobbet was a Puritan pastor in New England forced to flee England in 1637 for his Separatist beliefs. Today, Cobbet can be remembered as one of the most faithful Puritan pastors who shepherded in America. His works, known for their scholarly treatment of Biblical principles, include a rarely seen treatise upon civil government which later would influence the American colonies in a similar manner to Hugh Languet’s Vindacae Contra Tyrannos. Cobbet also wrote a book defending infant baptism, an unpopular position in New England; as a result, Cobbet was allowed to publicly debate Baptists over the issue.

Gospel Incense is Cobbet’s treatise on prayer published in 1656. Cobbet was a worthy divine to write on such an important subject. In the words of Cotton Mather, “…the instances of surprising effects following upon the prayers of this gracious man were so many, that it was generally supposed, that the enemies of New England owed their wondrous disasters, as much to the prayers of this true Israelite, as to any other cause.” Cobbet’s epitaph upon his grave remarks in a similar strain, calling him a man of “exemplary prayer.”

May this Puritan gem bless your prayer life.

To the Reader from Thomas Cobbet:

Courteous Reader,—

I have adventured twice already into the press, in matters controversial, and (through grace) what I have written has found good acceptance in the eyes of the godly wise; and now upon the earnest persuasion of godly and worthy friends here, unto the Lord, and unto me, I am sending forth this discourse, which respects a matter practical. It is not a little exercise unto godly minds, and much more grievous is it in the sight of the God of truth and peace, that there is so great and confused a noise of axes and hammers now-a-days in the Lord’s temple; and when will that blessed time come, when unto all the Lord’s people whatsoever, “there shall be but one Lord, and his name one.” Verily, it is strange to see, that in these days the Lord according to his promise, should so graciously afford to his people the means; even turn to the people a pure lip, a pure ministry; and yet the promised end thereof is not attained, namely, the serving of the Lord with one shoulder, or with one consent. I know there are many lets thereunto, but surely this is not the least, that the word held forth by the purer ministry thereof, has, not had such effectual force upon their hearts, who enjoy the same, as to bring them to be conscionable in calling upon the name of the Lord, which is the more immediate end of such a ministry. For so saith the Lord, I will turn to the people a pure lip or language, that they may call upon the name of the Lord; for then the next effect would follow, which there also is promised, they would come to serve the Lord with one consent. But the subtle enemy to all purity and power of godliness, bestirs himself what in him lies, to heighten and increase as many differences in judgment in Christians as may be, and that may breed and feed distances in affection, and so undermine any such unanimous. attending to serve the Lord. The heads and hearts both of preachers and professors shall be so busily and continually taken up with endless. disputes, that they shall have little leisure or list to attend the practicals of religion, wherein the life and power of pure religion does mainly consist. Disputing times about the speculatives of religion, are wont to be declining times in the practicals, and vitals thereof. Witness former ages, wherein the schoolmen and their notions flourished, but purity and power of religion withered. And, ah, that this present age, which yields so many skeptics in religion, had not withal increased decayed, unsound, spiritually sick, lame, blind, deaf, dumb, yea, dying, and twice dead Christians. Surely, if Christians had maintained acquaintance with God in prayer, they had never fallen in thus with so many delusive fancies, and so come to have fallen out with the weightier matters of God, so as to be at such distances from them in their spirits. If they had faithfully repaired to the Lord for his counsel, their ears and hearts had not been so open to satanical whisperings. How much was that man of God in prayer, to be kept sound in the faith? witness his frequent requests this way, mentioned: “O, let me not wander from thy commandments,” and “remove from me the way of lying, (doctrinally, as well as practically considered,) and grant me thy law graciously.” “Take not away utterly the word of truth out of my mouth, so shall I keep thy law continually.” “Teach me good judgment and knowledge, for I have believed thy commandments.” “Make my heart sound in thy statutes, that I be not ashamed.” The corrupt prophets and priests of old, who seduced the people from the truth, were persons that made no conscience of prayer. “The pastors are become brutish, and have not sought the Lord.” Those apostatizing neuters in religion of old, were men that were careless of seeking of God, and counseling with him in their prayers. “And them that are turned back, and those that have not sought the Lord, nor inquired for him.” The like may be well feared in Christians in these apostatizing times from the truths and ways of God; that they do not talk much with God in prayer, and he as little delights to speak to their hearts. They grow loose-hearted, and strangers to God; and Satan espying this distance betwixt them and God, falls in with them, enters other delusive discourses with them; and at length withdraws them yet further from the Lord. But thou, Christian reader, ply it with the Lord in prayer, that he would draw thee after him, and he will bring thee into his chambers. He will bring thee into the secret of his counsels, presence, and protection, where thou shalt be kept safe in judgment, heart, and life, in the worst times. Fervent and faithful prayers would also help very much to cast the unclean spirit out of the land, and to dispossess the spirits of many Christians, who are even possessed by an erring spirit. If there were also but more men of God, who might Moses-like, continue, holding up their hands in prayer, no doubt but Amalekite spirited seducers would soon be put to the worst; yea, though Philistine-like, they had even routed the churches of Christ, yet a few such blessed worthies of God, who are mighty with God in prayer, would like so many Shammahs or Eleazers, soon prevail for a blessed day over them. If Jonathan had not wrought with God (in prayer), Israel had never had so glorious a day, as they had against those Philistines. If men had even given themselves to the Devil, as too many now have to spirits of error, yet if Luther-like, we were more in prayer, there might be help that way, and they rescued, and those spirits discarded. And what gracious heart can bear it, to see so many poor Christians even drawn to death, and forbear crying to the Lord for their deliverance! Mystical Babylon devoted to ruin, hastens to its downfall, and shall not we be up and doing iii prayer now to help dispatch her, as they of old did that other Babylon? “The violence done to me be upon Babylon, shall the inhabitants say. My blood upon the inhabitants of Chaldea, shall Jerusalem say,” namely, in their earnest prayers. The time approaches, when the promised mercies to the poor blinded Jews shall be accomplished; and what more seasonable work of love can we do for the Lord, or them, than to be now much in praying? Oh, that the salvation of Israel were come out of Zion! In a word, let all the enemies of England, old or new, to commonwealth or church, know, that churches of praying believers, are terrible as so many armies with banners, as so many thundering Legions. Let them tremble to think, that whatever breaches they have occasioned amongst the Lord’s people, yet that there is a considerable stand of resolute ones left, right bred Israelites, notable good wrestlers, and as special prevailers with God, I believe that the church’s enemies have been forced to see or feel the force of saint’s prayers. We may set God to work, (pardon the expression,) in these dangerous times for church and commonwealth by our prayers; as he did of old in like case: “It is time for thee, Lord, to work, for they make void thy law.”

Wherefore, Christian reader, albeit others have written worthily about this subject of prayer in their times: yet let it not seem unseasonable to thee, or be unaccepted by thee, that I also, (though the most unfit and unworthy to attempt so great a work,) do at this time likewise, bring in evidence with other witnesses to the same truth, concerning the nature, necessity, excellency, and efficacy of holy and spiritual prayer; and that I also, according to that small measure of light and grace received of the Lord, do hereby endeavor to stir up thy pure mind, by way of remembrance, that thou mayest be mindful, not alone of their writings, but especially of the words before spoken, both by the prophets and apostles concerning this subject of prayer, that as in preaching upon it here, the Lord was pleased to bless that discourse of prayer to sundry souls, so (if it may be his gracious pleasure) it may be of lively and effectual use to thy soul’s welfare and peace; which shall be his prayer, who is

Thine in the Lord Jesus,
THOMAS COBBET.
Lynn in New England,
the 24 of October, 1653.

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File Name: Boardman, Henry A. - The Claims of Religion Upon Medical Men

File Submitter: superaben

File Submitted: 03 Jun 2012

File Category: Reference Books (topx)

Author: Henry Augustus Boardman
e-Sword Version: 9.x - 10.x

Taking as his text “Luke, the beloved physician,” Henry Augustus Boardman preached a sermon to medical doctors.  Although meant only for his immediate congregation on November 21^st, 1844, the sermon was distributed by members of the congregation to their medical friends.

Convicting, as Boardman’s publications always became, The Claims of Religion Upon Medical Men was published upon request by the University of Pennsylvania and Jefferson Medical College.

This little volume explains the importance of the medical field, as well as the responsibilities of medical practitioners to seek Christ and show Him to their patients.

Quoted from the sermon:

“A profession charged with so lofty and benign a ministration, and whose responsibilities are of so delicate and weighty a character, demands eminent qualifications, both of the head and heart, on the part of those who would assume its duties. Most of these qualifications, perhaps all, in a greater or less degree, are set forth with admirable ability and skill in the daily instructions of our medical schools. There is one, however, which is usually inculcated in the class-room only in an incidental way, and which, on every account, deserves your most candid and serious attention—I mean, PERSONAL RELIGION. The topic, then, I propose to bring before you, in the present discourse, is, THE IMPORTANCE OF PERSONAL RELIGION TO MEDICAL MEN. The theme would better suit a volume than a sermon. I shall confine myself to a few hints on the more obvious aspects of the subject. “

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File Name: Calderwood, David - The Pastor and the Prelate

File Submitter: superaben

File Submitted: 03 Jun 2012

File Category: Reference Books (topx)

Author: David Calderwood
e-Sword Version: 9.x - 10.x

The Pastor and the Prelate is a product of David Calderwood’s prodigious pen. Calderwood is well known to those who have any familiarity with Scottish church history as the author of the authoritative seven volume “History of the Kirk of Scotland”. Although known today as an author, Calderwood was better known in his day as a Covenanting pastor. Born in 1575, Calderwood lived through much of the tumultuous foundings of the Reformed Scottish Church.

As a man who read English, French, Latin, Greek and Hebrew, as well as scatterings of many other languages, Calderwood was a scholar of great repute. The Pastor and the Prelate, published in quarto in 1628, Calderwood’s 53^rd year, was his 11^th book out of a total of 21 books.

Why read a book arguing against the corruption of the leaders in the Catholic Church today? This book was uploaded because it is not addressing only the bishops of Calderwood’s day; it lays before us a view of what constitutes a Pastor. Today’s false prophets and corrupt shepherds resemble the Catholic prelates’ tyrannous man-made authority. Calderwood compares the pastor and the prelate according to Biblical qualifications.

The Pastor and the Prelate is a warning to wolfish false prophets and a confirmation to Christ’s shepherds; it should not only be required reading for those wishing to enter the ministry but reread every year.



THE AUTHOR’S PREFACE.

TO THE CHRISTIAN READER.

For no other is this intended, (not for him that readeth not, but casteth it by, or closeth his eyes lest he see truth, judging of things controverted by his own conceits, or upon report, and not upon trial; neither for him that is either so antichristian that he hath not the patience to read one page written against prelates and their hierarchy, or that is so unchristian that his earthly designs are his highest intentions, and estoenieth all motions about religion, that cross him or comfort him not in these, to be either seditious commotions, or nothing but idlements of indifference,) but for him who, above all things, loves to see the truth, and, above all things, loveth the truth, when he hath seen it, that is even for thyself, Christian reader, have we entered into this comparison of the Pastor and Prelate, and at thy hands do we expect the performance of two Christian duties; one is for thine own good: That thou wilt labor with thine heart for more feeling now than thou hadst faith at the first, when it was often foretold from the word of God and the woeful experience of former times, “That this transcendent hierarchy of lordly and lording prelates, brought in upon the kirk of Christ without precept or example from himself would prove at last the ruin of religion.” Now may be seen what was said before, that the government of the kirk and the worship of God are like the twins spoken of by Hippocrates, and that the one of them dwining away, and dying among us, the whole face of the other looketh pale, and pitifully proclaimeth (if the cry of our sins would suffer us to hear), that religion herself is sick at the heart; for what is the daily increase of old papistry, the spreading gangrene of new heresies, the scoffing at holiness instead of imitating, the laughing at sin instead of lamentation, but the inseparable effects of this prelacy, and the ordinary practices of our prelates, the symptom of the sickness of Christian religion, and the causes of this cloud of wrath that so long hangs and hovers above us. Consider that (according to Bernard’s observation of these blind-winding stairs that lead down to destruction) this hierarchy which in the beginning seemed a weight so insupportable that they who took it upon them could not hold up their faces for sin and for shame, did appear soon afterward, albeit heavy, yet tolerable,—of heavy it became light, of light insensible, of insensible delectable, and of delectable it is at last become a matter of glorying: that which was a glory is become a shame, and that which was a shame is accounted a glory. Of late ministers could not be found to fill the void places of prelacy, now prelacies cannot be found to fill the void hearts of the ministers; so far have we turned from that which we lately were, and in so few years, that that which was nothing else but a rope of disgrace is wonderfully changed into a chain of pride. As thou lovest Jesus Christ and thine own soul, and would be loath to communicate in all the sins, and to involve thyself into the guiltiness of all the evils that this prelacy hath produced, take heed that thine eye be not dazzled with the varnish and splendor that the world hath put upon it (for in substance it is the same as it was at the beginning, and in the fruits hath proved far worse than at the first was feared); labor to keep thy judgment sound and affection sincere, still thinking of the painful pastor and the proud prelate as they were thought on since the reformation, and praying to God, as good men did of old, in the corrupt times of the kirk: that he would put to his band and purge his vineyard; that he would whip buyers and sellers out of his temple; that he would strike Gehazites with leprosy, and that he would bring low such Simonites as now are so high, being lifted up by the ministry of Satan.

Another Christian duty, Christian reader, we expect at thine hands for the good of the kirk,—that whatsoever be thy place, higher or lower, farther or nearer, unto his Majesty’s person, who gladly would acquaint his Majesty particularly with the state of the kirk in his Majesty’s kingdom of Scotland, as what it was once, what it might have been before this time, what it is become of late, and what it is like to be ere long; but either cannot for want of occasion, or dare not for awe of the prelates, whose courting is more to be feared than their cursing,—that thou would do what thou may to make this following treatise come to his Majesty’s hands; for we, his Majesty’s loving people of Scotland, who both love his Majesty’s person and crown, acknowledging the duty we owe, to his Majesty, commanded in the first commandment after the first table, to come nearest unto that religion and piety whereby we worship God himself, who neither love schisms in the kirk, nor witty reconcilements of truth and error, but would keep the truth in peace; who neither are puritans, nor Brownists, nor seditious, as men calumniate, but professors of the true religion as it was at the first reformed among us; and as it hath furnished unto us all the hope that we have of eternal happiness, we would show his gracious Majesty that, according to the saying of Solomon, “When the righteous are in authority the people rejoice,” &c. Our hearts were filled with joy add our mouths with laughter when, at the first beginnings of his reign, we did not only bear the fame of his princely inclination to equity and righteous judgment, but did perceive the noble proofs thereof in trying the truth of things controverted, while his Majesty, with that worthy king, kept still one ear shut for the other party, and with that wiser king, when he declared that the wisdom of God was in him to do judgment, would have both parties to stand before him at once, that, hearing both, they might speed best, and go out most cheerful from his Majesty’s face, who had the best cause. By this we were confident that his throne should be established, the nations swayed by his exalted scepter, and our cause, which is no particular man’s, but Christ’s own cause, should be heard at last, and righteously determined, that every thing in the house of the God of heaven might be done after the will of the God of heaven, than which there can be nothing more reasonable, and which is the sum of all our desires. Our adversaries, upon the contrary, out of the experience they find of his Majesty’s disposition to equity, and out of the consciousness they have of the iniquity of the cause that they maintain only because it maintaineth their greatness, have used all means to prevent his trial, have stopped, so far as may be, all ways of information, and, according to the crafty counsel given to Pericles, not being able to make account, have done what they can that they be not called to account.When commissioners were to go to his Majesty they would have none but their own, and when some that were not their own were chosen by a meeting of the kirk, they would not have then; to go, which hath made us, after long waiting in silence, and many essays to resolve in end, there being no other way left unto us, with all submission of mind, to send up our Pastor and Prelate in print, who have been impeded by the prelates to come together in person; neither can it offend the prelate that the pastor speak the truth this one time for himself and the prelate, since the prelate so many times hath spoken his pleasure for both. Our silence and ceasing in the cause would give great worldly ease to ourselves, and greatest contentment to our adversaries, who now cry nothing but Peace, peace, that is, a peaceable possession of their honors and wealth and a cruel oppression of their brethren, but withal would prove us to be unfaithful both to our God and to our king; for beside the obligation that is common to us with other reformed kirks, we stand bound by solemn oath, covenant and subscription, published in the world, to defend the doctrine and discipline of this kirk, and to oppose the hierarchy and all rites and ceremonies added to the worship of God. Silence in such a cause may be sin to other kirks, but to us it is perjury in the sight of God, and would also wove us unfaithful to our king; for howsoever the prelates profess in public, “That no ceremony no bishop, no bishop no king,” and do suggest in secret the service that they can do to monarchy, they do but mind themselves and their own idol. That government of the kirk is most useful for kings and kingdoms which is best warranted by the word of God, by whom kings reign and kingdoms are established. The pillars of his Majesty’s throne are of God’s own making, —religion upon the right hand and righteousness upon the left The pomp of ceremonies and pride of prelacy are pillars artificially wrought by the wit of man for setting up and supporting the Pope’s tyranny, “No ceremony no prelate, no prelate no pope.” When his Majesty’s wisdom hath searched all the crooks of this controversy, let us be reputed the worst of all men, let us all be censured, silenced, confined, deprived or exiled, as some of us are, and have been for a long time, if the cause that we maintain shall be found any other but that we desire that God be served and his house ruled according to has own will, and if it shall not be found that the kirk of God, perfect in order and office bearers without prelates and their ceremonies, may be governed upon a small part of their great rents, with more honor to God, with more hearty obedience to the king’s majesty, with greater riches and glory to the crown, with greater contentment to the body of the whole kirk and kingdom, greater peace amongst ourselves, and greater terror to Satan and all his train of heresy, profane. ness and persecution, as we shall be ready to demonstrate particularly, if this which followeth be not sufficient, whensoever his Majesty shall be pleased to require; and which we are assured his Majesty will perceive upon small consideration; for a mind inclined by divine power to religion and piety will at first sight discern and be possessed with the love of the heavenly beauty of the house of God, they both proceeding from the same spirit God, all-sufficient, bless his Majesty, both in peace and war, both in religion and justice, with such success as may be seen, even by the envious eye of the enemy, to be from the finger and favor of God, and may he also make his happy government to be a matter of congratulation to the godly, and to be admired and remembered by posterity as the measure and example of their desires, when they shall be wishing for a religious and righteous king.

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