What we must hold fast

We must hold fast the full deposit of truth and sound words as it has been once delivered in the Scriptures. This is emphasised throughout the Pastoral Epistles and the Epistle to the Hebrews. The Church is the pillar and ground of the truth.

We must not seek to hold merely the bare minimum; we have not been called to reduce the burden for our own ease. The Church must hold to all that it has received. If we do not maintain our heritage what deposit of truth will there be for future generations? We must seek to hold fast in order to pass the deposit of truth on to the succeeding generation, that is truly guarding or preserving it. That is truly holding fast.

The Church must be agreed on the confession that it is collectively holding fast (Hebrew 10:23 & Philippians 3:16) hence the value of the Westminster Confession and Catechisms which are accurate summaries of the truth. Hence also the value of subscribing all of these truths and professing them to be our own personal confession, ‘holding the mystery of the faith with a pure conscience’. There is a sacred deposit of truth, the form of sound words. This must be maintained and asserted at all costs. Many believe that the old truths are outworn and must give place to new ideas. They believe that we can improve on what we have received. They believe that we must lower the biblical standard so that we can arrive at something more acceptable to a greater number of people. Needless to say, this is not holding fast the truth.

One vital way of holding fast in this connection is the instruction of the young within the Church. They must receive the knowledge of the truth. A great encouragement in this work is Isaiah 59:21: “My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever”. This promise guarantees the continuance of a profession of the truth but it does not thereby take away our responsibility to instruct our seed. That responsibility is enjoined in Deuteronomy 29:29 “those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law”. This is a solemn duty and privilege. Fathers, elders, ministers must catechise the children of the visible Church so that they are immersed in the truth. (Deut 6:1)

What it means to hold fast

Revelation 2:24-25 “I will put upon you none other burden. But that which ye have already hold fast till I come.”

Undoubtedly we live in an evil day. What we have in these words from the lips of the Lord Jesus Christ is valuable counsel for His Church in the midst of an evil day.“That which ye have already, hold fast”. To hold fast implies that when we make a sincere and open profession of the truth there will be significant opposition in our way and there will be great difficulties and even danger in fulfilling this duty.

John Owen writes concerning the original word translated hold fast that it includes:
(1.) A supposition of great difficulty, with danger and opposition, against this holding the profession of our faith. (2.) The putting forth of the utmost of our strength and endeavors in the defense of it. (3.) A constant perseverance in it.

Holding fast also implies that in an evil day our main responsibility and duty is to retain and maintain the heritage or deposit of truth with which we have been entrusted: “I will put none other burden upon you”. “Hold fast that which is good” (1 Thess. 5:21). This is our basic duty. It may take all of our energy just to swim against the high waves of opposition and iniquity, even just to hold our ground. The man who slackens to attend to anything else while swimming against the tide will never succeed in either task by which his attention is divided.

Christ gives us “none other burden”, we are not to take additional burdens from anyone else. Men love to add burdens, the Pharisees piled duties upon the people which blinded them to the real necessities of their responsibility towards God. “I have spoken to them the great things of my law, but they were accounted as a strange thing”. The apostolic Church could say of their synodical decrees “it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things’ (Acts 15:28).

In a day of small things men like to add new burdens in the Church of God. They bring in inventions of their own, innovations in the worship of God which are neither commanded nor necessary. These are the burdens of men and they hinder rather than help us in holding fast. It is gross disobedience to “teach for doctrines the commandments of men”. Others will remove from the testimony and water down the whole counsel of God in order to make the truth more palatable to a rebellious age. This too is forbidden. We are to maintain the whole truth and nothing but the truth: “that which ye have already, hold fast”. “Earnestly contend for the saints once delivered to the saints”.

Men also like to bind burdens on the people of God which will detract from a careful and holy profession of Christ. There were trends in the Church in Thyatira which encouraged walking closely with the world, conforming in certain areas to whatever was required in the trade guilds such as eating in the temples of idols. No doubt there were those who could justify it from the perspective of building bridges with the world but the truth is, as in our own day, that those who advocate running to the same places of sinful pleasure with the world are not extending the influence of the Church in the world but rather that of the world in the Church. Such are seeking to weaken the grip of the Christian and even wrestle out of their grasp the burden that Christ has given to them. In the natural world we often see a bird find a morsel of food, no sooner than he can make away with it in his beak he is pursued by another and then by several birds harrying and chasing to see if they can make him drop his prized meal. So it is with the Christian, no sooner does he take up a profession of the Saviour and the world, the flesh and the devil are all upon him to see if they can make him lose that which he must hold fast.

Holding Fast Christ's Name

thou holdest fast my name, and hast not denied my faith Revelation 2:12,13.

It is commended for holding fast His name, that is His truth, cause, and interest, yea, everything whereby He makes Himself known. Then

(1.) We must lay hold of Him by making peace with Him. "Let him take hold of my strength, that he may make peace with me." So unless ye be in Christ, ye cannot hold fast His name in a day of trial, temptation, and persecution. You must close with Him as JESUS, that is, as a Saviour to save you both from the guilt of sin and the power of sin. And also ye must close with Him, as CHRIST, that is, as He is anointed to be King, Priest, and Prophet to His people,

(2.) If you would hold fast His name, you must hold fast everyone of His truths, every part of His cause and interest We must quit with none of them, or any part of them, whatever it may cost us. Many will hold fast a part of His name. They will hold fast and suffer for some of His truths, but not for all. Some they will quit and not think them worth the suffering for. But if ye would hold fast His name, then ye must hold fast and suffer for all His truths, not quitting any of them.

(3.) If ye would hold fast His name, then ye must do it constantly. Ye must not think it enough to commend and suffer for the truths a while, and quit and deny the same afterwards; but that is not the way. If ye would hold fast His name, then ye must do it to the end.

from a lecture delivered by Alexander Shields at the Lowthers in Crawfordmoor, March 11, 1688

What the duty of holding fast means

This post looks at the text that heads up this blog. Revelation 2:24-25 “I will put upon you none other burden. But that which ye have already hold fast till I come.”

Undoubtedly we live in an evil day. What we have in these words from the lips of the Lord Jesus Christ is valuable counsel for His Church in the midst of an evil day. “That which ye have already, hold fast”. To hold fast implies that when we make a sincere and open profession of the truth there will be significant opposition in our way and there will be great difficulties and even danger in fulfilling this duty.

Holding fast also implies that in an evil day our main responsibility and duty is to retain and maintain the heritage or deposit of truth with which we have been entrusted: “I will put none other burden upon you”. “Hold fast that which is good” (1 Thess. 5:21). This is our basic duty. It may take all of our energy just to swim against the high waves of opposition and iniquity, even just to hold our ground. The man who slackens to attend to anything else while swimming against the tide will never succeed in either task by which his attention is divided.

Christ gives us “none other burden”, we are not to take additional burdens from anyone else. Men love to add burdens, the Pharisees piled duties upon the people which blinded them to the real necessities of their responsibility towards God. “I have spoken to them the great things of my law, but they were accounted as a strange thing”. The apostolic Church could say of their synodical decrees “it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things’ (Acts 15:28).

In a day of small things men like to add new burdens in the Church of God. They bring in inventions of their own, innovations in the worship of God which are neither commanded nor necessary. These are the burdens of men and they hinder rather than help us in holding fast. It is gross disobedience to “teach for doctrines the commandments of men”. Others will remove from the testimony and water down the whole counsel of God in order to make the truth more palatable to a rebellious age. This too is forbidden. We are to maintain the whole truth and nothing but the truth: “that which ye have already, hold fast”. “Earnestly contend for the saints once delivered to the saints”.

Men also like to bind burdens on the people of God which will detract from a careful and holy profession of Christ. There were trends in the Church in Thyatira which encouraged walking closely with the world, conforming in certain areas to whatever was required in the trade guilds such as eating in the temples of idols. No doubt there were those who could justify it from the perspective of building bridges with the world but the truth is, as in our own day, that those who advocate running to the same places of sinful pleasure with the world are not extending the influence of the Church in the world but rather that of the world in the Church. Such are seeking to weaken the grip of the Christian and even wrestle out of their grasp the burden that Christ has given to them. In the natural world we often see a bird find a morsel of food, no sooner than he can make away with it in his beak he is pursued by another and then by several birds harrying and chasing to see if they can make him drop his prized meal. So it is with the Christian, no sooner does he take up a profession of the Saviour and the world, the flesh and the devil are all upon him to see if they can make him lose that which he must hold fast.

What we must hold fast
We must hold fast the full deposit of truth and sound words as it has been once delivered in the Scriptures. This is emphasised throughout the Pastoral Epistles and the Epistle to the Hebrews. The Church is the pillar and ground of the truth.

We must not seek to hold merely the bare minimum; we have not been called to reduce the burden for our own ease. The Church must hold to all that it has received. If we do not maintain our heritage what deposit of truth will there be for future generations? We must seek to hold fast in order to pass the deposit of truth on to the succeeding generation, that is truly guarding or preserving it. That is truly holding fast.

The Church must be agreed on the confession that it is collectively holding fast (Hebrew 10:23 & Philippians 3:16) hence the value of the Westminster Confession and Catechisms which are accurate summaries of the truth. Hence also the value of subscribing all of these truths and professing them to be our own personal confession, ‘holding the mystery of the faith with a pure conscience’. There is a sacred deposit of truth, the form of sound words. This must be maintained and asserted at all costs. Many believe that the old truths are outworn and must give place to new ideas. They believe that we can improve on what we have received. They believe that we must lower the biblical standard so that we can arrive at something more acceptable to a greater number of people. Needless to say, this is not holding fast the truth.

One vital way of holding fast in this connection is the instruction of the young within the Church. They must receive the knowledge of the truth. A great encouragement in this work is Isaiah 59:21: “My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever”. This promise guarantees the continuance of a profession of the truth but it does not thereby take away our responsibility to instruct our seed. That responsibility is enjoined in Deuteronomy 29:29 “those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law”. This is a solemn duty and privilege. Fathers, elders, ministers must be vitally concerned that the children of the visible Church are immersed in the truth. (Deut 6:1)

God willing, we may be able to look at how we must hold fast in a future post.

Guarding against Wavering

It is good divinity to maintain that scepticism, fluctuation and wavering, concerning those things which God hath revealed to be believed or done by us, is a sin; and to be firm, fixed and established in the faith, is a duty commanded. I shall first prove it to be so; then give reasons for it; and, thirdly, some helps to this duty, and preservatives against this sin.

For proof of the thing, somewhat might be said from the very light of nature; for "hath a nation changed their gods?" Jer. 2.11...But, to set aside nature's light, there is not any of the primitive churches to which the apostles wrote epistles, but they were expressly warned, either positively, to stand fast in the faith, to hold fast their profession, or, negatively, to beware of, and to avoid false teachers, and not to be carried about with divers and strange doctrines. Now it must needs be not only a truth, but a most special and necessary truth, which the apostles thought fit thus to press upon the churches in all their epistles written to them. See Rom. 16.17,18; 1 Cor. 16.13; 2 Cor. 11.3,4; Gal. 1.6,8; Eph. 4.14; Phil. 3.2,18; Col. 2.6-8; 2 Thess. 2.2,3; Heb. 10.23; 13.9; James 5.19,20; 2 Pet. 2.1-3; 3.16-18; 1 John 4. 1; Jude 3,4. All these texts are full and plain as to this point which I speak to, and in that respect most worthy of our frequent thoughts and observation, especially at such a time when this corner of the world is so full of new and strange doctrines.

As for the reasons, take these:
1. If we be not steadfast and immovable in the profession of our faith, we frustrate (as to us) the end for which the Scriptures were written. Luke gives this reason to his Theophilus why he wrote the story of Christ's birth, life and death, "That thou mightest know the certainty of those things wherein thou hast been instructed," Luke 1.4. When Peter hath mentioned the voice which came from heaven concerning Christ, he addeth the certainty of the Scripture as a greater certainty, "We have also a more sure word of prophesy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place," 2 Pet. 1.19. A voice from heaven might sooner deceive us than the written word of God.
2. To maintain and profess the true doctrine, and the true faith, is, by all protestant orthodox writers, made one, yea, the principal mark of a true visible church. Christ himself, John x. 4, 5, gives us this mark of his sheep, "The sheep follow him (their shepherd), for they know his voice, and a stranger will they not follow, for they know not the voice of strangers."
3. If once we forsake the way of truth, and go into an erroneous way, we shall not know where to find our paths, we shall wander from mountain to hill, and forget our resting place. As one wave comes after another, so doth one error come after another. As a canker spreadeth, so doth error, 2 Tim. 2.19; "Evil men and seducers shall wax worse and worse, deceiving and being deceived," 2 Tim. 3.13: which hath made some, and I hope will make more, who were too inclinable to the new doctrine and practices of sectaries at first, now to fall off from them, when "they increase unto more ungodliness," and unto more error. And there is no end; one error breedeth a hundred, and a hundred will breed ten thousand. What was it that made so many fall off from the prelates who once joined with them? Was it not because they were growing from the old ceremonies to many new ones, and each year, almost, brought in some new superstition, and from popish rites they grew to popish doctrines?
4. If we waver and be led about with divers and strange doctrines, then the prophecies which have gone before of the true church shall not be made good in us. It was promised concerning the church and kingdom of Christ, Isa. 32.4,5, "The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly, the vile person shall no more be called liberal," &c., that is, those who simply and rashly were led about with every wind of doctrine shall be so wise and knowing as to distinguish between truth and error, between virtue and vice, and call each thing by its right name. So Isa. 33. 6, "And wisdom and knowledge shall be the stability of thy times, and strength of salvation."
5. Instability and forsaking the way of truth makes us lose much that we had gained, 2 John 8; all the comfort we enjoyed, all the good that ever our souls received of such a truth, such a cause, such a ministry, all that ever we did, or spake, or suffered for the truth, all this we lose when we turn aside after an erroneous way. 6. It greatly hindereth our spiritual comfort and contentment. Col. 2.2, to be knit together in love is one mean, and to have all riches of the full assurance of understanding to the acknowledgment of gospel truths, is another mean by which the Apostle wisheth the hearts of Christians to be comforted. It added much to Paul's comfort that he could say, "I have kept the faith, henceforth there is laid up for me a crown," &c., 2 Tim. 4.7,8.
7. We run a great hazard of our souls and our salvation when we turn aside from truth to error. It is said of the unstable, that they wrest the Scriptures "unto their own destruction," 2 Pet. 3.16. Like a man fallen into quicksands, the more he wrestles out the more he sinks. When the Apostle hath spoken of Christ's purchasing of our reconciliation, justification and sanctification, he addeth an if; Col. 1.23, "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard." Not that our persevering in the true faith was a condition in Christ's purchasing of these blessings, but it is a condition without which we cannot possess and enjoy what Christ hath purchased; that is, he that falls away from the true doctrine of the gospel, proves himself to have no part of the benefits of Christ.

Some errors are, in their own nature, damnable and inconsistent with the state of grace or a fellowship with God, 2 Peter 2. 9; so 2 John 9, "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God." Sure it may be said of Arians, Socinians, Papists, Libertines, they have not God, because they abide not in the doctrine of Christ; so Gal. 5.4. Other errors there are, of which I may say, whatsoever they are comparatively, impenitency, and continuing in them, doth condemn, whence it is that the apostle James reckoneth him who errs from the truth to be in a way of death and danger of damnation, James 5.19,20.

Now, the preservatives against wavering, and helps to stedfastness in the faith, are these:
1. Grow in knowledge and circumspection; be not simple as children in understanding. There is "a sleight of men, and cunning craftiness, whereby they lie in wait to deceive;" so speaks the Apostle of those that spread divers and strange doctrines, Eph. 4.14; and Rom. 16.18, he warns us that they do "by good words and fair speeches, deceive the hearts of the simple." Thou hast, therefore, need of the wisdom of the serpent, that thou be not deceived, as well as of the simplicity of the dove, that thou be not a deceiver, Phil. 1. 9,10. Do not rashly engage into any new opinion, much less into the spreading of it. With the well-advised is wisdom. Pythagoras would have his scholars only to hear, and not to speak for five years. Be swift to hear, but not to speak or engage: "Prove all things," and when thou hast proved, then be sure to "hold fast that which is good," 1 Thess. 5.21; Matt. 7.15,17. There was never an heresy yet broached, but under some fair plausible pretence: "beguiling unstable souls," as Peter speaks, 2 Peter 2.14. Prov. 14.15, "The simple believeth every word. Be not like the two hundred that "went in the simplicity of their hearts" after Absalom in his rebellion, not knowing anything, but that he was to pay his vow in Hebron, 2 Sam. 15.11.
2. Grow in grace and holiness, and the love of the truth; for the stability of the mind in the truth, and the stability of the heart in grace, go hand in hand together, Heb. 13. 9. David's rule is good: Psal. 25.12, "What man is he that feareth the Lord? him shall ye teach in the way that he shall choose;" which is also Christ's rule, John 7.17, "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself;" see also Deut. 11.13,16. Elisha healed the unwholesome waters of Jericho by casting salt into the fountain, 2 Kings 2.21. So must the bitter streams of pernicious errors be healed by getting the salt of mortification and true sanctifying grace in the fountain.
3. Be sure to cleave to thy faithful and sound teachers. The sheep that follow the shepherd are best kept from the wolf. I find the exhortation to stability in the faith joined with the fruitful labours of faithful teachers, Phil. 3.16,17; Heb. 13.7,9. So the Apostle, Eph. 4.11-14, from the work of the ministry draweth this consequence, "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine." The Galatians were easily seduced, as soon as they were made to disgust Paul.
4. Watch and be vigilant against the first beginnings of declining, against the first seeds of error, Gal. 5.9. It was "while men slept" that the enemy came and sowed tares among the wheat, and when he had done, went his way, Matt. 13.25. Therefore "watch ye, stand fast in the faith," 1 Cor. 16.12; go hand in hand together.
5. Avoid and withdraw from the authors and spreaders of heresies and dangerous errors, Rom. 16.17; 1 Tim. 6.5; 2 John 10,11; Phil. 3.2. He that would be godly should not use ungodly company, and he that would be orthodox should not use heretical company, unless he have some good hopes to convert some who have erred from the truth, and come into their company only for that end, James 5.19,20. I remember Chrysostom, in divers places, warneth his hearers how much they endangered their souls by going into the Jewish synagogues, and there was a great zeal in the ancient church to keep Christians that were orthodox from the assemblies and company of heretics.
6. Get church discipline established and duly exercised, which is ordained to purge the church from false doctrine, Rev. 2.14,20.
7. "Lean not unto thine own understanding," and "be not wise in thine own eyes," Prov. 3.5,7. Let reason be brought into captivity to the obedience of Christ, 2 Cor. 10.5. That which made the Antitrinitarians and Socinians fall away from the belief of the trinity of persons in the Godhead, and of the union of the two natures of God and man in the person of Christ, was, because their reason could not comprehend these articles, which is the ground of their opinion professed by themselves. When I speak of captivating reason, I do not mean implicit faith. The eyes of my understanding must be so far opened by the Holy Ghost, that I may know such an article is held forth in Scripture to be believed, and therefore I do believe that it is, though my reason cannot comprehend how it is.
8. Count thy cost, and be well resolved beforehand what it will cost thee to be a disciple of Christ, to be a constant professor of the truth, Luke 14.26-34; Acts 14.22, "Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." This is surer than to confirm ourselves with the hopes of a golden age of prosperity, in which we shall feel no affliction.
9. "Search the Scriptures," John 5.39; Acts 17.11. Do not take upon trust new lights from any man, be he never so eminent for parts or for grace, but to the law and the testimony.

The upshot of all is, that we ought to hold fast the profession of our faith without wavering, and be steadfast, and even immovable in the truth, and not to give place to the adversaries, no, not for an hour, Gal. 2.4,5. I do not mean pertinacy in the least error, nor a vain presumptuous overweening conceit of our knowledge, to make us despise any light which others may give us from Scripture. Pertinacy is an evil upon the one hand, and to be too tenacious of our own opinions; but that...that levity, inconstancy, wavering, scepticism, is an evil upon the other hand. 2 Thess. 2.2, "Be not soon shaken in mind." &c.

Of Stability and Firmness in the Truth, from Miscellany Questions by George Gillespie.

Liberty of Conscience and Church Courts

Acts 24. 16. "And herein do I exercise myself, to have always a conscience void of offence toward God and toward men." Liberty of conscience is a vital subject but it has become a vexed point in modern times. Many people appear to have adopted what is basically the Baptist view of liberty of conscience. See for instance how the London Baptist Confession amends the Wesminster Confession.

http://www.proginosko.com/docs/wcf_lbcf.html#WCF20

WCF Chap 20 Section 2 says "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word, or beside it in matters of faith or worship. So that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also." This is often appealed to. Yet the Confession distinguishes between true liberty of conscience and pretended liberty of conscience. The latter seeks a liberty of conscience beyond the bounds of Scripture and which cannot be restrained by any lawful authority. Section 4 of chapter 20 deals with these biblical limits. This is the section removed by the London Baptist Confession. The appeal to liberty of conscience is not an uncomplicated one and does not automatically mean that Church courts do not have the right to restrain conscience in some ways.

How conscience may be compelled

George Gillespie stated: "If the thing be indifferent, I confess no man is to be compelled to it against his conscience, for this hath been the tyranny of Papists and Prelates, to compel men against their consciences to certain rites which themselves acknowledge to be merely indifferent, setting aside obedience to authority in such things, which (they say) is not indifferent. But if the word of God either directly or by necessary consequence, make the thing necessary, and such as we cannot leave undone without sin and breach of duty; if there be such an obligation from the word, then may a man be compelled to it, though against his conscience." (Wholesome Severity reconciled with Christian Liberty). This is the balance of the Confession - that there is liberty of conscience and yet a man may be compelled against his conscience by the powers which God has ordained. In Section 4 of chapter 20 the Confession goes on to qualify and limit what it says on liberty of conscience: "And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church."

Dr M'Crie notes that: "The design of section fourth is to guard against the abuse of the doctrine of liberty of conscience in reference to public authority. 'And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God.' He who is the Lord of the conscience has also instituted the authorities in Church and State; and it would be in the highest degree absurd to suppose that he has planted in the breast of every individual a power to resist, counteract, and nullify his own ordinances. When public and private claims interfere and clash, the latter must give way to the former; and when any lawful authority is proceeding lawfully within its line of duty, it must be understood as possessing a rightful power to remove out of the way everything which necessarily obstructs its progress. The Confession proceeds, accordingly, to state: 'And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature; or to the known principles of Christianity whether concerning faith, worship, or conversation, or to the power of godliness; or such erroneous opinions or practices as, either in their own nature or in the manner of publishing and maintaining them, are destructive to the external peace and order which Christ hath established in the Church; they may lawfully be called to account, and proceeded against by the censures of the Church, and by the power of the civil magistrate.' Individual liberty is regulated by the principles found in Scripture and is limited by the mutual duties believers owe to one another, and by concern for the welfare of all men.

Conscience - internal and external aspects

We must draw a distinction between conscience in its internal and external aspects. Alternatively we may speak of conscience in its invisible aspect (a man's mind, his thoughts and beliefs) and in its visible aspect (when these beliefs opinions are expressed publicly either verbally or through action). This is in relation to the authority of both Church and State. "We say the magistrate or his sword hath nothing to do with the elect and internal acts of the mind, of understanding, knowing, judging or believing, but only with the external acts of speaking, teaching, publishing dangerous and pernicious doctrines to the hurt and destruction of the souls of others" (Rutherford, A Free Disputation, p.62). No magistrate can coerce or force someone to believe something; they can only prevent them from promoting such opinions as are contrary to the truth by preaching, printing, spreading of dangerous opinions, schismatic, pernicious, and scandalous practices, or drawing factions among the people.

The same principle obtains for Church courts."...it is certain that human laws, as they come from men, and in respect of any force or authority which men can give them, have no power to bind the conscience. For the business of our consciences is not with men, but with the one God, says Calvin. [Instit. lib. 4, cap. 10, sect. 5.] Over our souls and consciences, no one except God has any right, says Tilen. [Synt., part. 2, disp. 32, thes. 4.] From Jerome's distinction, that a king is in charge of the unwilling, but a bishop the willing, Marcus Antonius de Dominis well concludes: to be in charge of the willing as a flock removes all legal authority and power to command and force, and signifies only power to guide where, viz., the subject is at liberty to comply and not to comply, such that the one who is in charge has nothing by which to compel to compliance one who does not want to comply. [De Rep. Eccl., lib. 5, cap. 2, n. 12.] This point he proves in that chapter at length, where he disputes both against temporal and spiritual coactive jurisdiction in the church." Gillespie, A Dispute Against the English Popish Ceremonies (Naphtali Press, 1993) I-4-3. pp. 12-13. Again Gillespie asserts the distinction between private opinions in the mind and public practices based on them. "I distinguish betwixt bare opinions or speculations, and scandalous or pernicious practices, as Mr. Burton doth in his Vindication of the Independent Churches, page 70. You must distinguish, saith he, betwixt mens consciences and their practices. The conscience simply considered in itself is for God the Lord of the conscience alone to judge, as before. But for a man's practices (of which alone man can take cognizance) if they be against any of God's commandments of the first or second Table; that appertains to the civil Magistrate to punish, who is for this cause called Custos utriusque Tabulæ, the keeper of both Tables: for this he citeth Rom. 13.3,4, and addeth: So as we see here what is the object of civil power, to wit, actions good or bad, not bare opinions, not thoughts, not conscience, but actions." (Wholesome Severity reconciled with Christian Liberty).

The Reformers also made this distinction, Heinrich Bullinger said "...while false faith doth lurk and lie hid within the heart, and infecteth none but the unbeliever, so long the unbelieving infidel cannot be punished: but if this false and forged faith, that so lay hid, do once break forth to blaspheme, to the open tearing of God and the infecting of his neighbours, then must that blasphemer and seducer be by and by plucked under, and kept from creeping to further annoyance."(Decade 2, Sermon 8, p. 363 in Parker Society edition).

What we are establishing is that the distinction between internal and external acts of conscience enunciated by those who framed the Westminster Confession (viz. Rutherford and Gillespie) is encapsulated in the Confession itself in 20:4. The powers ordained by God have authority to restrain the public acts of conscience in this way. So Rutherford says "Christ hath left the consciences of false teachers and heretics under ecclesiastical censures of admonitions, rebukes, excommunication" (A Free Disputation, p.235). Thus the appeal to liberty of conscience is not an uncomplicated one and does not automatically mean that Church courts do not have the right to restrain conscience in some ways. While Church courts cannot impose aspects of faith and worship by their sole authority they can apply that which is in God's Word. "The dogmatic power of a synod is not a power to make new articles of faith, nor new duties and parts of divine worship, but a power to apply and interpret those articles of faith and duties of worship which God hath set before us in his written word, and to declare the same to be inconsistent with emergent heresies and errors." Notice that Gillespie highlights what the WCF highlights in 20:2, that our consciences are left free from "the doctrines and commandments of men which are in any thing contrary to his word, or beside it in matters of faith or worship" (my italics). To compel a man to believe something by force is persecution but to compel a man to desist from creating division, disorder, damage stemming from erroneous views and opinions and through expressing or acting upon them publicly is within the lawful powers of the Church and State. The Westminster divines were well aware of what persecution was from the Laudian inquisition of the 1630's which sought to punish men for their beliefs whether expressed or not.

An objection to this which Gillespie acknowledges is someone who may say when compelled to obey "I am brought into a necessity of sinning, for if I obey not, I refuse a duty; if I obey, I do it against my conscience. Answer. This necessity is not absolute, but hypothetical, is not per se, but per accidens, so long as a man retaineth the error of his conscience, which he ought to cast away. You will say again, supposing that my conscience cannot be satisfied, nor made of another opinion than now I am of, whether in this case, and so long as it standeth thus with me, may authority compel me to obey against my conscience, and so to sin? or whether ought they not rather permit me not to obey, because my conscience forbiddeth me. Answer. The thing being necessary, as hath been said, it is pars tutior, yea, tutissima, that a man be compelled to it, though it be against his erring and ill informed conscience. I know so long as he hath such an erring conscience he cannot but sin in obeying. But the sin of not obeying is greater and heavier: for this is a sin in the fact itself; that a sin in the manner of doing only, being not done in faith: this is a sin of itself; that is a sin only by accident: this is a sin materially; that is a sin only interpretatively to him, because he thinks so: this is a sin for the substance; that a sin for the circumstance: this cannot be made to be no sin, for the nature of the duty cannot be altered; that may cease to be a sin, for the man's conscience may through God's mercy and blessing upon the means, be better informed. So that there can be no doubt but this is every way a greater sin than that, and consequently more to be avoided." (Wholesome Severity)

Liberty of conscience is not the same thing as the right of free speech, the Confession does not uphold the unlimited right of free speech. Its position preserves the right of private judgement and rejects persecution, but it is against the very God-given role of the Church and State to permit heresy and division to burn uncontrollably. This is the sense of Act II 1846 which declared the interpretation of the Confession at this point. The Church did not regard her Confession "as favouring intolerance or persecuting principles", nor did she consider "that her office-bearers, by subscribing it, profess any principles inconsistent with liberty of conscience and the right of private judgement". Hence also The Practice of the Free Church of Scotland (and the Free Presbyterian Church of Scotland Manual of Practice), says: "That the Free Church maintains more emphatically that no authority in the hands of fallible men, such as the authority of the General Assembly, has any absolute rule over the consciences of believers, and that every one of her members may appeal to the Great Head of the Church against any such merely ministerial authority" (i.e. dissent with reasons) Chapter 4 Part 2.

Within the context of a Church court therefore, liberty of conscience is fully preserved when dissent is registered. The conscience is not compelled internally but able to be cleared. By dissenting with reasons a man keeps his conscience clear from the responsibility of what he does not approve of. He has no responsibility for the steps leading up to and the passing of a decision but not of obedience to it. Dissent is merely an expression of disagreement not of non-compliance. Non-compliance means resistance and disobedience. As the American Schism of 1741 highlighted, the issue is that of whether church courts have the authority and right to bind the consciences of dissenting members.

The Authority of Synods

The Westminster Confession of Faith 31:3 states that: "All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both." Although this is largely a refutation of the Romanist claim for the infallibility of councils, which may easily be disproved by reference to history as well as to the Word of God, it has relevance for the authority of synods and supreme courts of a Church. We know of no Protestant who has claimed infallibility for a Church Court, the issue really relates to the authority of the courts. Church courts can claim a ministerial power under Christ and his Word but not an absolute authority.

Private judgement and the decisions of synods

George Gillespie commissioner to the Westminster Assembly spoke of the fallibility of councils/synods in the following way. "We say that congregations ought, indeed, to be subject to presbyteries and synods, yet not absolutely, but in the Lord, and in things lawful; and to this purpose the constitution of presbyteries and synods are to be examined by the judgment of Christian discretion; for a synod is judex judicandus and regula regulata, so that it ought not to be blindly obeyed, whether the ordinance be convenient or inconvenient." An Assertion of the Government of the Church of Scotland in the points of Ruling Elders, and of the Authority of Presbyteries and Synods. (Edinburgh: for James Bryson, 1641). pp. 127-128. See also, Works: A Presbyterian's Armoury, edited by William M Hetherington (Edinburgh: Robert Ogle and Oliver and Boyd, 1844-46), p. 44.

Private judgement and conscience must be informed and ruled by the word of God. Samuel Rutherford also makes this clear in 'A Free Disputation against the Pretended Liberty of Conscience': "The imposing of synods is conditional not absolute as Libertines suppose, for after Synods impose, if believers after trying and due examining, shall find that truly and really the decrees are beside or contrary to the Word of Truth, the imposing neither is a just imposing, nor any imposing at all" (p.41). Thus the right of private judgement, the trying of Synod judgements by individuals is preserved as in WCF 20:2 "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, in matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also." The same view can be identified as part of the Disruption Free Church of Scotland position. The Claim, Declaration and Protest of 1842 (a constitutional document for the Free Church of Scotland and Free Presbyterian Church of Scotland) states that church government is "ministerial, not lordly, and to be exercised in consonance with the laws of Christ, and with the liberties of his people." This ties in with the statement in the Free Church Practice (page 82, paragraph 4, 1st edition) "Although the General Assembly is invested with the power of regulating the whole action of the Church in its Synods, Presbyteries and Kirk Sessions, still it is not regarded as having any lordly or absolutely binding authority. It is expected to act ministerially under Christ, and to carry out such rules as appear to harmonise with his own instructions in his Word."

The real authority of synods - binding not advisory

Yet while Synods cannot impose without the authority of the Word they do have real authority and are acting ministerially under Christ and in His name. Unless something is plainly contrary to the Word and its principles or in the case of matters of doctrine and worship beside it is the duty of those who are instructed to obey. But while Synods general and particular may and have erred and are not infallible WCF 31:3 states "It belongeth to synods and councils ministerially to determine controversies of faith, and cases of conscience; to set down rules for the better ordering of the publick worship of God, and government of his church; to receive complaints in cases of mal-administration, and authoritatively to determine the same: which decrees and determinations, if consonant to the word of God, are to be received with reverence and submission, not only for their agreement with the word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in his word." In other words, Synods are not infallible but their authority is real and ordained so that unless obedience results in sin, private concerns should give way to public. Rutherford states that Synods must bind us to what is unsound and false or unjust or wicked must be beside or contrary to the word of truth before their judgements can be regarded as ultra vires (p.40). Men must hear the Church Matthew 18:17, 18, 19 20. As Rutherford puts it, "the authority of Synods consisting of six onely, differeth not in nature and essence, from a generall councell of the whole Catholike visible Church" (Due Right of Presbyteries, p.331). "Synods should take care that no man despise their Authority, as Timothie is exhorted by Paul but their Authoritie in matters of faith is conditionall, and so not nul".

"...we hold, when lawful Synods are convened in the name of Christ doe determine according to the word of God they are to be heard as Ambassadours who in Christs stead teach us, and what is once true and ratified in Synods in this manner is ever true and ratified as the reverend professours say and never subject to any further examination, and new discussion, so as it must be changed and retracted as false. For this is to subject the very word of God to retraction and change, because a Synod did declare and truely determine it in a Ministeriall way to be the word of God" (A Free Disputation, p.36).

This is borne out by the Scriptures in relation to the Synod of Jerusalem in Acts 15. They "ordained decrees," "laid a burden" upon the Churches, and enjoined them to observe certain "necessary things," and their decision was cheerfully submitted to by the Churches concerned - Acts 15: 28, 16:4. It was authoritatively decided (not by the apostles alone, but ' by the apostles and elders, with the whole church,' Acts 15:22) -- not for that church (Antioch) only, but for all others. Paul, therefore, in his next missionary journey, as he passed through the cities, ' delivered to them,' it is said, ' the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.' Acts 16:4. Thus the position that synodical authority is merely advisory and consultative not binding is quite false and unscriptural.

The controversy in America in the 18th century which resulted in the schism of 1741 in the Presbyterian Church centred upon this issue. As Charles Hodge put it in the history of the controversy, the issue became "whether a church judicatory had, on any occasion, the right to bind its dissenting members. This paper [from New Brunswick presbytery] seemed to allow, even in cases of appeal, nothing beyond advisory power either to synods or presbyteries. It was therefore regarded as a formal renunciation on the part of its authors, of the fundamental principles of presbyterianism." It is unpresbyterian and unconfessional to limit the power of synods to the extent that they cannot bind dissenting members.

Unity of Visible Church in Song of Solomon

James Durham shows how the Song of Solomon teaches the unity of the catholic visible church. When he speaks of subdivisions and particular churches he is referring to different national churches. It is important to bear in mind the remarks of James Walker:

'The visible church, in the idea of the Scottish theologians, is catholic. You have not an indefinite number of Parochial, or Congregational, or National churches, constituting, as it were, so many ecclesiastical individualities, but one great spiritual republic, of which these various organizations form a part. The visible church is not a genus, so to speak, with so many species under it. It is thus you may think of the State, but the visible church is a totum integrale, it is an empire. The churches of the various nationalities constitute the provinces of this empire; and though they are so far independent of each other, yet they are so one, that membership in one is membership in all, and separation from one is separation from all . . . This conception of the church, of which, in at least some aspects, we have practically so much lost sight, had a firm hold of the Scottish theologians of the seventeenth century.' Dr. James Walker in The Theology of Theologians of Scotland. (Edinburgh: Rpt. Knox Press, 1982) Lecture iv. pp.95-6.

It should be clear that Durham shared the view of all the Second Reformation divines who 'had such a conception of the importance of the unity of the church, and such a horror of the evil of schism, and were so firmly convinced that anyone who withdrew from church communion without absolute cause, that is without feeling assured that he could not remain in such fellowship without committing sin, was guilty of a most heinous offence, that they were ready to give their most favorable consideration to any sort of suggestion of reasons why they should refuse to go out of a church, notwithstanding the existence in it of many corruptions against which they must protest.'

http://www.naphtali.com/articles/schism-separatism/the-sin-of-schism/

Song 6 Verse 2. My Beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

He is 'gone down to his garden,' which implieth the similitude, formerly expressed, of a man's retiring from his chamber or closet to his garden: this 'garden' signifies the church, as chap. 4:12,15, and here, as opposed to gardens, in the words following, it holdeth forth the catholic visible church, as gardens signify particular societies, or congregations: the church is like a garden that is within one precinct, yet divided into divers quarters and inclosures: this being the church that hath the promise of Christ's presence, and where he is ever to be found, must be understood of no particular church, of which that cannot be asserted, that Christ shall be always there: it must therefore be the catholic church, distinguished from particular churches, or gardens.

2. He is gone 'to the beds of spices:' as gardens have distinct plots of flowers, and beds of spices, and some particular parts are allotted for these, where especially they grow; so in the church Christ hath his plants, whereof some are sanctified with grace (therefore compared to spices) and these, in some parts of the visible church, are more abounding than in other parts, (as spices in beds together, that may be elsewhere but in particular stalks and not so frequent) and as men love and frequent that plot of their garden most; so doth Christ most manifest himself in his ordinances ordinarily, where he hath his spices and lilies in greatest abundance: and thus this last part qualifies the former, he is in his church, but especially where his spices are most abounding: and therefore would you have him? Seek him in his church and amongst his people, and especially in such societies of his people, where true and lively believers are most to be found.

Here observe (besides what was observed on chap. 4:12,) Christ's church, tho' it have many subdivisions, yet is it one church; one whole catholic church, whereof particular churches are parts, 1 Cor. 12:28.

2. It is in that church and no where else, that Christ's presence is to be found, and where believers, the spices and lilies are planted.

3. There may be, in that one visible church, many more real converts in one part thereof, than in another; 'spices' in 'beds' are not in every place of the 'garden.'

4. Tho' Christ hath a singular care of, and respect for, his whole church, and hath a peculiar presence there wherever there is any part thereof, yet where he hath much people, beyond what he hath in other places (as in Antioch, Acts 11:21, in Corinth, Acts 18:10, and Ephesus, Acts 19:20,) there especially is he present, and there ordinarily continues he the power and life of his ordinances.

5. Those who desire Christ, should not run out of the church to seek him, or expect any way of finding him, which others have not found out before them but should seek after him by the ordinary means, in his church; for, this answers their question, 'Where is he?' proposed for that end, that they might seek him and find him.

Song 6 verse 9. My dove, my undefiled is but one.

She is one, which sets her out not only with unity in her affections, but (to say so) with a kind of oneness in herself: thus the visible catholic church is one garden, verse 2, comprehending many beds of spices; one church, made up here of many particular churches: and thus, oneness or unity is a great commendation to her, or a special part of her excellency.

The Visible Church

One of the best elucidations of the doctrine of the visible Church as set out in the Westminster Confession of Faith was written by the Covenanter John Brown of Wamphray the friend of Samuel Rutherford. Brown emphasises the oneness of the Church throughout the world.

Brown writes of the visible Church in the context of making it plain that "it would be unlawful on account of the scandals of the members of the Church or on account of the neglected Ecclesiastical discipline, or discipline not faithfully enough administered, to separate from the Church". This is a vital truth to remember. Christ never instructed the faithful to separate from those of the Seven Churches of Asia where discipline was not being carried out faithfully.

Brown wrote originally in Latin but the work has now been fully translated and available at

http://www.cpjournal.com/wp-content/uploads/2007/06/cpj2-intranslatione.pdf

Hold fast to God's Word

[An extract from notes of a sermon preached on the text "Behold, I come quickly: hold fast that which thou hast, that no man take thy crown" - Revelation 3:11 at the induction of Rev. James Tallach at Kames, 4th May,
1931. The preacher is presumably Rev. Donald Beaton. The notes were published in the Free Presbyterian Magazine in September 1935. Headings have been added to make it easier to read on the internet. This extract shows how we must hold fast to God's Word in spite of all opposition.]

Hold fast so that you do not let it slip

When we are exhorted here to "Hold fast," it is a command, and implies...that you should not hold it loosely so that it might slip. Hold it fast, and although you should lose the world, and even your very life, don't lose your hold. Others held it so fast in Scotland, that they allowed their lives to be taken rather than lose God's Word. Alas, that we should be the offspring of such men and women, when we esteem the Word of God so lightly - the Word that they gave their lives for. How worthless we are when we would not say to any man, who would try to take this Word out of our hands - "Hands off, that belongs to me. It is God's Word, and He gave it to me, and commands me to hold it fast." It cannot be said that you are holding it fast if you let this and that part slip. You must hold it so that not one iota of it will slip out of your hands.

Hold fast so that it it is not take from you

It also implies that there will be some who will try to take it from you, otherwise there would be no reason to ask you to hold it fast, and it is then that you will have to show what grip you have of it, and what value you see in it, and how much you are prepared to sacrifice in order to keep it.

The great enemy of God's truth down through the ages, from the days of Cain and Abel, never ceases to try to take this treasure from God's Church. Satan has done his very utmost to take this Word out of the hands of the Church, and when we look into the history of the Bible, of Cain and Abel, that is what he was trying to do there. What we have there is whether Abel would let go God's truth and hold by the opinions of his own brother, and there are many in the world who think that anything they may devise is a worship good enough for God, and that He is bound to accept of it, but will He?

What was the cause of all the misery that came upon the Old Testament Church? Was it not because they allowed Satan and his false prophets to take God's Word out of their hands. Satan can transform himself into an angel of light, and he was doing this, and so strong was the force he had in the days of Elijah, that when that Prophet of God on Mount Carmel came to try to take the people back to the worship of God, there were over a thousand false prophets to face one man, who was holding fast by God's Word. There is nothing new in our day when you look back on the history of the past.

the holdfast - a poem by George Herbert

This is a poem which emphasises the nature of the sovereign free grace of God:

The Holdfast.

I threatened to observe the strict decree
Of my deare God with all my power & might.
But I was told by one, it could not be;
Yet I might trust in God to be my light.

Then will I trust, said I, in him alone.
Nay, ev’n to trust in him, was also his:
We must confesse that nothing is our own.

Then I confesse that he my succour is:
But to have nought is ours, not to confesse
That we have nought. I stood amaz’d at this,
Much troubled, till I heard a friend expresse,
That all things were more ours by being his.
What Adam had, and forfeited for all,
Christ keepeth now, who cannot fail or fall.