Scripture sets forth two objects of faith - the Father and the Son. Christ says 'ye believe in God, believe also in me'. These are sweetly joined together in the phrase 'the mercies of God in Christ Jesus'. This is a scriptural phrase but it is also found in the Shorter Catechism definition of repentance unto life.
Thomas Goodwin (Vol. 8, Bk 2, Chap 1) writes that 'the mercies in God s nature are not the object of our faith, but as they are considered together with Christ. That God s mercies and Jesus Christ are accordingly propounded jointly to our faith'. He continues 'THERE are two grand objects our faith doth act upon, God the Father and
Jesus Christ; the Holy Spirit being the person who anoints us, generally teaching us all things. Our Saviour Christ therefore, John xvii. 3, having spoken of giving eternal life to them that believe, superadds, This is eternal life, to know thee (the Father), the only true God, and Jesus Christ, whom thou hast sent; thereby setting forth them two as the objects which our faith and knowledge are carried out unto for eternal life ; which eternal life is begun in this world by the knowledge of faith, and perfected by the knowledge of sight in the world to come'.
'That which in the Father our faith doth specially act upon, are the riches of his grace; and free grace is indeed, and in reality, but the love of God in election, though uttered in absolute promises and declarations, yet expressed indefinitely as to persons. God indeed absolutely declareth in the promises and covenant of grace what his heart was and is unto an elect company, but conceals the persons (which promises I therefore term indefinite), thereby ascertaining us that there are some of mankind he so loves resolvedly and unchangeably, whom he intends therein; which promises shall infallibly take hold on them. And that covenant and those promises I call absolute, because they promise to give the very conditions required to salvation in that covenant.
The other object of our faith is Jesus Christ, both in his person and his suffering, death, resurrection, intercession ; and likewise the benefits that are the fruits of all these. And our faith is to aim at the having fellowship with him in all these, as the object of faith, as well as the free grace of God the Father. In all which benefits which our faith seeks from these two, I might quote many scriptures, wherein Christ and the free grace of the Father are still joined, and go hand in hand. I instance particularly in justification for all the rest, in which there is both the grace of the Father and the righteousness of the Son, that concur both thereunto; and our faith is distinctly to exercise itself upon both these, for obtaining justification. This conjunction you see in Rom. iii. 24, Being justified freely by his grace, through the redemption that is in Christ Jesus. You have it also in Rom. v. 15, The grace of God, that is, of God the Father, and the gift by grace (the gift of righteousness and justification thereby) which is by one man Jesus Christ, hath abounded unto many. And again he says at verse 17, They which receive abundance of grace, and of the gift of righteousness, &c. a righteousness by which we are made righteous, ver. 19. There is both the grace of God in the heart of the Father, and there is the gift of righteousness by grace, which is by one man Jesus Christ, as by whose righteousness we are made righteous; and these concur to our justification of life, as it is termed in verse 18.
Now, there being these two grand objects of the faith of all believers for the first benefit they are brought to seek at first, all converts under the gospel are therefore brought to a distinct communion and fellowship (through faith) both with the Father and also with the Son, to obtain both grace and righteousness from both, and afterwards in the course of their lives they enjoy a distinct fellowship with both Father and Son: 1 John i. 3, These things I write to you, that you may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ; with these two objectively is our fellowship transacted. The Holy Ghost is he who, 1 John ii. 20, is styled the anointing of us and our eyes, to
converse with these, and by whom we know all things; but our fellowship is objectively with the Father, and with his Son.'
Goodwin goes on to write of how the ark and the mercy-seat typified this relationship of Christ and the mercies of God in him as the objects of faith. He infers that because the mercy-seat was topmost on the ark that The mercy-seat was uppermost on the top of the ark 'that all the grace in God's heart flowing to us is through Christ, and as supported by Christ, and his mediation and expiation, so as it is God s grace and mercy as in Christ'.
Goodwin also observes that the mercy-seat and the ark were 'both of a like size and proportion, as long, as broad, as deep, the one as the other (Exod. xxv. 10,
17 compared), to shew that however the essential grace and mercy in God's nature is essentially infinite, yet his dispensatory mercy and grace laid up for us, and intended towards us sinners of the sons of men, are of the same extent and commensuration with Christ, and his merits and righteousness, &c., because all that grace which God hath intended to bestow upon us, for the matter, manner, or measure, is but commensurable, and of like extent, with all that Christ purchased and procured, and is no more nor no less. As also because that these two must never be
separated; for God hath conjoined them thus closely and immediately one
to the other, only God's grace is uppermost, and the fountain of us, and
Christ, and all; and the glory of it is the supreme end of all, Eph. i. 5.6.'
Goodwin points out the practical matter that some people find it hard to focus upon Christ and the Father equally. 'Some converts indeed more distinctly, and withal amply and abundantly, have their hearts run out sometimes to God the Father and pursue after the attainment of his love and grace, and have their hearts drawn and set more largely to treat with the Father, and his grace, and to seek the obtain
ing more frequently the manifestations of his grace, and have their hearts more intent upon what his work for their salvation in his heart is. They consider that it was he who first decreed Christ, and our salvation through him, and called Christ to die for us, and gave us to Christ, &c., and with a peremptory and unchangeable love ordained the salvation of some through faith and holiness ; and accordingly they desire to have the manifestations of his grace made forth upon their souls. But others have the Lord Jesus Christ in their eye, and treat with him through his death, redemption, and the works which he performed towards it, in a more large and abundant manner. But though his heart goes out thus more amply to Jesus Christ, and hath communion with him and his righteousness, yet he believeth also on God the Father, that ordained and sent his Son out of his grace, and believes on him as the pardoner of his sin. And...he that hath communion with God the Father in seeking his love, he doth it in Christ impliedly, as through whose mediation he hath access unto the Father.
Goodwin believes that this experience lies behind the text '1 John ii. 13 (I cite it to this very purpose, to shew that sometimes the heart of one Christian runs out more to the Father, and at other times more to the Son), I write unto you, fathers, because you have known him that is from the beginning. Who is that? Jesus Christ; chap. i. 1, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life : that is apparently Jesus Christ, Then again, says he, I write unto you, little children, because ye have known the Father. Here the spirits of the one run out at differing seasons, sometimes more to God, sometimes more to Jesus Christ. I will not stand to explain whom he means by fathers, and whom by babes, nor need I do it as to my purpose; it is enough for the present that it is ascribed to the same sort of persons at different times, that when they were babes, they knew the Father ; when fathers, they knew Christ more intently. The reason of which different intentions of our spirits is, that our souls are narrow vessels, and use not to be intent on two so eminent objects at once, which therefore take their turns in our hearts, that we take in sometimes the one, and sometimes the other.'
Goodwin goes on to show in the next chapter that 'when we come to Christ, and believe on him, there is a concurrence and consent of all the three persons in the Godhead unto that great work'. '...as Christ is the object of faith, so, when any soul is converted, and drawn to believe on him, there is the concurrence of all the three persons in the Trinity to that work, and that they all put forth conjointly a renewed act of agreement in it'.
We need not think therefore that when Christ is set forth in the gospel that there is a disservice done to the other members of the Godhead. It the mercies of God in Christ are preached this will take in the work of the Father also in setting forth his Son for a propitiation and in Christ reconciling the world to Himself.
It is the mercies of God but it is bound up in a person, the person of the Mediator and not merely a bare promise. He that hath the Son hath life. The puritan William Spurstowe said "Those Divines who in their Catechetical Systems have made the formal object of Faith to be the Promise, rather than The Person of Christ, have failed in their expressions, if not in their intentions." - SPURSTOW on Rom. vi. 1.
"Faith does not marry the soul to the portion, benefits, and privileges of Christ, but to Christ Himself. I don't say that the soul may not have an eye to these, and a respect to these in closing with Christ; yea, usually these are the first things that faith has in its eye. But the soul does, and must go higher; he must look at and pitch upon The Person of Christ, or his faith is not so right and complete as it ought to be. It is The Person of Christ that is the great fountain of all grace and of all manifestations of God to us; and faith accordingly does close with His Person." - PEARSE's Best Match, p. 160.
Thursday, May 29, 2008
Monday, May 26, 2008
No time to be spiritually-minded?
The following extract is from John Owen's book "The Grace and Duty of being Spiritually Minded". It is a very striking piece and deals with objections to fixing the thoughts consistently upon spiritual things, particularly the objection that we do not have time to devote to this duty. (See also the last post from John Owen in relation to this objection.) Owen contends that we owe to God the best and most of our time. He shows how we can be spiritually-minded and diligent in our work.
Some, it may be, will say, that if all these things are required thereunto, it will take up a man’s whole life and time to be spiritually minded. They hope they may attain it at an easier rate, and not forego all other advantages and sweetnesses of life, which a strict observation of these things would cast them upon.
I answer, that however it may prove a hard saying unto some, yet I must say it, and my heart would reproach me if I should not say, that if the principal part of our time be not spent about these things, whatever we suppose, we have indeed neither life nor peace. The first-fruits of all were to be offered unto God; and in sacrifices he required the blood and the fat of the inwards. If the best be not his, he will have nothing. It is so as to our time. Tell me, I pray you, how you can spend your time and your lives better, or to better purpose, and I shall say, Go on and prosper. I am sure some spend so much of their time so much worse as it is a shame to see it. Do you think you came into this world to spend your whole time and strength in your employments, your trades, your pleasures, unto the satisfaction of the "wills of the flesh and of the mind?" Have you time enough to eat, to drink, to sleep, to talk unprofitably, it may be corruptly, in all sorts of unnecessary societies, but have not enough to live unto God in the very essentials of that life which consists in these things? Alas! you came into the world under this law, "It is appointed to men once to die, and after this the judgment," Hebrews 9:27; and the end why your life is here granted unto you is that you may be prepared for that judgment. If this be neglected, if the principal part of your time be not improved with respect unto this end, you will fall under the sentence of it unto eternity.
But men are apt to mistake in this matter. They may think that these things tend to take them off from their lawful employments and recreations, which they are generally afraid of, and unwilling to purchase any frame of mind at so dear a rate. They may suppose that to have men spiritually minded, we would make them mopes, and to disregard all the lawful occasions of life...The generality of Christians have lawful callings, employments, and businesses, which ordinarily they ought to abide in. That they also may live unto God in their occasions, they may do well to consider two things: —
(1.) Industry in men’s callings is a thing in itself very commendable. If in nothing else, it hath an advantage herein, that it is a means to preserve men from those excesses in lust and riot which otherwise they are apt to run into. And if you consider the two sorts of men whereinto the generality of mankind are distributed, — namely, of them who are industrious in their affairs, and those who spend their time, so far as they are able, in idleness and pleasure, — the former sort are far more amiable and desirable. Howbeit it is capable of being greatly abused. Earthly mindedness, covetousness, devouring things holy as to times and seasons of duty, uselessness, and the like pernicious vices, do invade and possess the minds of men. There is no lawful calling that doth absolutely exclude this grace of being spiritually minded in them that are engaged in it, nor any that doth include it. Men may be in the meanest of lawful callings and be so, and men may be in the best and highest and not be so. Consider the calling of the ministry: The work and duty of it calls on those that are employed in it to have their minds and thoughts conversant about spiritual and heavenly things. They are to study about them, to meditate on them, to commit them to memory, to speak them out unto others. It will be said, "Surely such men must needs be spiritually minded." If they go no farther than what is mentioned, I say they must needs be so as printers must needs be learned, who are continually conversant about letters. A man may with great industry engage himself in these things, and yet his mind be most remote from being spiritual. The event doth declare that it may be so. And the reasons of it are manifest. It requires as much if not more watchfulness, more care, more humility, for a minister to be spiritually minded in the discharge of his calling, than for any other sort of men in theirs; and that, as for other reasons, so because the commonness of the exercise of such thoughts, with their design upon others in their expression, will take off their power and efficacy. And he will have little benefit by his own ministry who endeavors not in the first place an experience in his own heart of the power of the truths which he doth teach unto others. And there is evidently as great a failing herein among us as among any other sort of Christians, as every occasion of trial doth demonstrate.
(2.) Although industry in any honest calling be allowable, yet unless men labour to be spiritually minded in the exercise of that industry, they have neither life nor peace. Hereunto all the things before mentioned are necessary; I know not how any of them can be abated; yea, more is required than is expressed in them. If you burn this roll, another must be written, and many like things must be added unto it. And the objection from the expense of time in the observance of them is of no force; for a man may do as much work whilst he is spiritually minded as whilst he is carnal. Spiritual thoughts will no more hinder you in your callings than those that are vain and earthly, which all sorts of men can find leisure for in the midst of their employments. If you have filled a vessel with chaff, yet you may pour into it a great deal of water, which will be contained in the same space and vessel; and if it be necessary that you should take in much of the chaff of the world into your minds, yet are they capable of such measures of grace as shall preserve them sincere unto God.
Some, it may be, will say, that if all these things are required thereunto, it will take up a man’s whole life and time to be spiritually minded. They hope they may attain it at an easier rate, and not forego all other advantages and sweetnesses of life, which a strict observation of these things would cast them upon.
I answer, that however it may prove a hard saying unto some, yet I must say it, and my heart would reproach me if I should not say, that if the principal part of our time be not spent about these things, whatever we suppose, we have indeed neither life nor peace. The first-fruits of all were to be offered unto God; and in sacrifices he required the blood and the fat of the inwards. If the best be not his, he will have nothing. It is so as to our time. Tell me, I pray you, how you can spend your time and your lives better, or to better purpose, and I shall say, Go on and prosper. I am sure some spend so much of their time so much worse as it is a shame to see it. Do you think you came into this world to spend your whole time and strength in your employments, your trades, your pleasures, unto the satisfaction of the "wills of the flesh and of the mind?" Have you time enough to eat, to drink, to sleep, to talk unprofitably, it may be corruptly, in all sorts of unnecessary societies, but have not enough to live unto God in the very essentials of that life which consists in these things? Alas! you came into the world under this law, "It is appointed to men once to die, and after this the judgment," Hebrews 9:27; and the end why your life is here granted unto you is that you may be prepared for that judgment. If this be neglected, if the principal part of your time be not improved with respect unto this end, you will fall under the sentence of it unto eternity.
But men are apt to mistake in this matter. They may think that these things tend to take them off from their lawful employments and recreations, which they are generally afraid of, and unwilling to purchase any frame of mind at so dear a rate. They may suppose that to have men spiritually minded, we would make them mopes, and to disregard all the lawful occasions of life...The generality of Christians have lawful callings, employments, and businesses, which ordinarily they ought to abide in. That they also may live unto God in their occasions, they may do well to consider two things: —
(1.) Industry in men’s callings is a thing in itself very commendable. If in nothing else, it hath an advantage herein, that it is a means to preserve men from those excesses in lust and riot which otherwise they are apt to run into. And if you consider the two sorts of men whereinto the generality of mankind are distributed, — namely, of them who are industrious in their affairs, and those who spend their time, so far as they are able, in idleness and pleasure, — the former sort are far more amiable and desirable. Howbeit it is capable of being greatly abused. Earthly mindedness, covetousness, devouring things holy as to times and seasons of duty, uselessness, and the like pernicious vices, do invade and possess the minds of men. There is no lawful calling that doth absolutely exclude this grace of being spiritually minded in them that are engaged in it, nor any that doth include it. Men may be in the meanest of lawful callings and be so, and men may be in the best and highest and not be so. Consider the calling of the ministry: The work and duty of it calls on those that are employed in it to have their minds and thoughts conversant about spiritual and heavenly things. They are to study about them, to meditate on them, to commit them to memory, to speak them out unto others. It will be said, "Surely such men must needs be spiritually minded." If they go no farther than what is mentioned, I say they must needs be so as printers must needs be learned, who are continually conversant about letters. A man may with great industry engage himself in these things, and yet his mind be most remote from being spiritual. The event doth declare that it may be so. And the reasons of it are manifest. It requires as much if not more watchfulness, more care, more humility, for a minister to be spiritually minded in the discharge of his calling, than for any other sort of men in theirs; and that, as for other reasons, so because the commonness of the exercise of such thoughts, with their design upon others in their expression, will take off their power and efficacy. And he will have little benefit by his own ministry who endeavors not in the first place an experience in his own heart of the power of the truths which he doth teach unto others. And there is evidently as great a failing herein among us as among any other sort of Christians, as every occasion of trial doth demonstrate.
(2.) Although industry in any honest calling be allowable, yet unless men labour to be spiritually minded in the exercise of that industry, they have neither life nor peace. Hereunto all the things before mentioned are necessary; I know not how any of them can be abated; yea, more is required than is expressed in them. If you burn this roll, another must be written, and many like things must be added unto it. And the objection from the expense of time in the observance of them is of no force; for a man may do as much work whilst he is spiritually minded as whilst he is carnal. Spiritual thoughts will no more hinder you in your callings than those that are vain and earthly, which all sorts of men can find leisure for in the midst of their employments. If you have filled a vessel with chaff, yet you may pour into it a great deal of water, which will be contained in the same space and vessel; and if it be necessary that you should take in much of the chaff of the world into your minds, yet are they capable of such measures of grace as shall preserve them sincere unto God.
Saturday, May 24, 2008
Marks of heart-covenanters with God
John Willison
Examination. O communicants, try if ye be within this covenant; remember, if you be not you have no right to the seals of it; no right to sit down at the Lord’s table. "Let a man examine himself and so let him eat." And examine yourselves by these marks.
1. Know you any thing of a change of your state? Can you say, "Once I was a bond-slave to Satan, and an enemy to God: once I loved sin, and hated holiness: but now God hath opened my eyes, and humbled my heart for sin, and made me cast down the weapons of my rebellion at his feet: once I was at peace without Christ the Mediator; but now I see nothing but fire and wrath out of him: once I thought little of sin; but now I see it to be the most black and bloody thing in the world." Then this is a good sign.
2. If you be in covenant with God, you will certainly love God with your hearts, and love the Mediator, who brought you into the covenant. Can you say then with Peter, "Lord, thou that knowest all things, knowest that I love thee?" Lord, though I cannot hear, pray, praise, or communicate as I ought, yet thou knowest I love thee; yea, I love thee above all things. And though all the riches, honours, and pleasures of the world were in my offer or possession, and Christ would say, you must either part with these, or part with me; my heart would answer, Lord, abide thou with me, and let them all be gone.
3. Those that are in covenant with God, have certainly made choice of God, as their God and portion. Can you say you have done this, O doubting communicant? Though you cannot say that God hath chosen you, yet doth your heart truly choose him? And are you resolved never to be satisfied without him? And whatever offers be made to you, yet you will be put off with nothing besides God. Then this may give you comfort.
4. Can you say you have made a resignation of yourselves, and of all you have to God, and you resolve to renew it again this night in secret, and to-morrow before men and angels? Then it is a token for good. It may be, doubting soul, thou art afraid to say, Lord, thou art my God; but canst thou venture to say, "Lord, I am thine, I resolve to be thine, and thine only; I will not be mine own, I will not be the devil’s, I will not be the world’s, I will not be my lust’s; Lord, I am resolved to be no one’s but thine." Well, let this comfort you when other marks cannot. For if once you come the length to say, "Lord, I am thine," you may say in the next place, "Lord, thou art mine;" for the relation is always reciprocal: and this is the reasoning of the spouse, Cant. vi. 3, "I am my beloved’s, and my beloved is mine."
5. Are you mightily pleased with the contrivement and design of this covenant, which is to debase self; and exalt free grace? And would you desire heaven, though it were for no more than to stand eternal monuments of free grace, and join your note with the redeemed, eternally to cry, "Not unto us, not unto us, but to thee be the glory?"
And, Lastly, Are you inclined to perform covenanted-duties conscientiously, and that in a covenant-way, relying on covenant strength, and from a principle of love and gratitude to your covenanted God, and with an eye to glorify his name: then fear not to come forward to take the seal of the covenant, for you belong to it.
Examination. O communicants, try if ye be within this covenant; remember, if you be not you have no right to the seals of it; no right to sit down at the Lord’s table. "Let a man examine himself and so let him eat." And examine yourselves by these marks.
1. Know you any thing of a change of your state? Can you say, "Once I was a bond-slave to Satan, and an enemy to God: once I loved sin, and hated holiness: but now God hath opened my eyes, and humbled my heart for sin, and made me cast down the weapons of my rebellion at his feet: once I was at peace without Christ the Mediator; but now I see nothing but fire and wrath out of him: once I thought little of sin; but now I see it to be the most black and bloody thing in the world." Then this is a good sign.
2. If you be in covenant with God, you will certainly love God with your hearts, and love the Mediator, who brought you into the covenant. Can you say then with Peter, "Lord, thou that knowest all things, knowest that I love thee?" Lord, though I cannot hear, pray, praise, or communicate as I ought, yet thou knowest I love thee; yea, I love thee above all things. And though all the riches, honours, and pleasures of the world were in my offer or possession, and Christ would say, you must either part with these, or part with me; my heart would answer, Lord, abide thou with me, and let them all be gone.
3. Those that are in covenant with God, have certainly made choice of God, as their God and portion. Can you say you have done this, O doubting communicant? Though you cannot say that God hath chosen you, yet doth your heart truly choose him? And are you resolved never to be satisfied without him? And whatever offers be made to you, yet you will be put off with nothing besides God. Then this may give you comfort.
4. Can you say you have made a resignation of yourselves, and of all you have to God, and you resolve to renew it again this night in secret, and to-morrow before men and angels? Then it is a token for good. It may be, doubting soul, thou art afraid to say, Lord, thou art my God; but canst thou venture to say, "Lord, I am thine, I resolve to be thine, and thine only; I will not be mine own, I will not be the devil’s, I will not be the world’s, I will not be my lust’s; Lord, I am resolved to be no one’s but thine." Well, let this comfort you when other marks cannot. For if once you come the length to say, "Lord, I am thine," you may say in the next place, "Lord, thou art mine;" for the relation is always reciprocal: and this is the reasoning of the spouse, Cant. vi. 3, "I am my beloved’s, and my beloved is mine."
5. Are you mightily pleased with the contrivement and design of this covenant, which is to debase self; and exalt free grace? And would you desire heaven, though it were for no more than to stand eternal monuments of free grace, and join your note with the redeemed, eternally to cry, "Not unto us, not unto us, but to thee be the glory?"
And, Lastly, Are you inclined to perform covenanted-duties conscientiously, and that in a covenant-way, relying on covenant strength, and from a principle of love and gratitude to your covenanted God, and with an eye to glorify his name: then fear not to come forward to take the seal of the covenant, for you belong to it.
Wednesday, May 21, 2008
Is there enough time for all of our duties?
This question follows on from our previous post. John Owen provides the answer. God certainly gives us enough time for all of the duties that he lays upon us. The following is from 'The Nature, Power, Deceit and Prevalency of Indwelling Sin'.
The deceitfulness of sin makes use of corrupt reasonings, taken from the pressing and urging occasions of life. "Should we," says it in the heart, "attend strictly unto all duties in this kind, we should neglect our principal occasions, and be useless unto ourselves and others in the world." And on this general account, particular businesses dispossess particular duties from their due place and time. Men have not leisure to glorify God and save their own souls, It is certain that God gives us time enough for all that he requires of us in any kind in this world. No duties need to jostle one another, I mean constantly. Especial occasions must be determined according unto especial circumstances. But if in any thing we take more upon us than we have time well to perform it in, without robbing God of that which is due to him and our own souls, this God calls not unto, this he blesseth us not in. It is more tolerable that our duties of holiness and regard to God should intrench upon the duties of our callings and employments in this world than on the contrary; and yet neither doth God require this at our hands, in an ordinary manner or course. How little, then, will he bear with that which evidently is so much worse upon all accounts whatever! But yet, through the deceitfulness of sin, thus are the souls of men beguiled. By several degrees they are at length driven from their duty.
Get grace, then, up betimes unto duty, and be early in the rebukes of sin. 3. Though it do its worst, yet be sure it never prevail to a conquest. Be sure you be not wearied out by its pertinacity, nor driven from your hold by its importunity; do not faint by its opposition. Take the apostle's advice, Hebrews 6:11,12, "We desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful."
Still hold out in the same diligence. There are many ways whereby men are driven from a constant holy performance of duties, all of them dangerous, if not pernicious to the soul. Some are diverted by business, some by company, some by the power of temptations, some discouraged by their own darkness; but none so dangerous as this, when the soul gives over in part or in whole, as wearied by the aversation of sin unto it, or to communion with God in it. This argues the soul's giving up of itself unto the power of sin; which, unless the Lord break the snare of Satan therein, will assuredly prove ruinous. Our Savior's instruction is, that "we ought always to pray, and not to faint," Luke 18:1. Opposition will arise, — none so bitter and keen as that from our own hearts; if we faint, we perish. "Take heed lest ye be wearied," saith the apostle, "and faint in your minds," Hebrews 12:3. Such a fainting as attended with a weariness, and that with a giving place to the aversation working in our hearts, is to be avoided, if we would not perish. The caution is the same with that of the same apostle, Romans 12:12, "Rejoicing in hope, patient in tribulation, continuing instant in prayer;" and in general with that of chap. 6:12, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof."
To cease from duty, in part or in whole, upon the aversation of sin unto its spirituality, is to give sin the rule, and to obey it in the lusts thereof.
Tuesday, May 20, 2008
The acceleration of everything (spiritual)
The book by James Gleick Faster: The Acceleration of Just About Everything (Pantheon, 1999) argues that everything is speeding up; technology, entertainment, work and the pace of invention and change. "If there is an ultimate limit to the pace of entertainment, we must now be approaching it...In some ways, we are past the limit. Any day now, lawyers will take note of the considerable quantities of television text-including copyright notices and advertising fine print-that flash by too fast for any human to read it."
We hear of 'hurry-sickness' and the advent of real-time communications and delivery of work seems to intensify this by creating higher expectations. The distinction between work time and free time seems blurred, as employers expect more time from their employees and if they are at a certain level to be always 'on call' through an 'electronic tagging device'.
"At least in industries like high-tech and finance, quick-wittedness rules," observes Nicholas Lemann, author of The Big Test. "Some companies, such as Microsoft or D. E. Shaw, the stock-picking firm, are particularly known for hiring on the basis of mind speed and for peppering job applicants with SAT-like questions in interviews so as to bring the quality into high relief." There is an obsession with time-management among executives - seeing every instance of communication as a battlefield where they must win the war for productive time.
Gleick points to this obsession with accelerating everything and the effects of it as "mania" which is "defined by psychologists as an abnormal state of excitement, encompassing exhilaration, elation, euphoria, a sense of the mind racing. Maybe our hurry sickness is as simple as that. We-those of us in the faster cities and faster societies and faster mass culture of the technocratic dawn of the third millennium C.E.--are manic. The symptoms of mania are all too familiar: volubility and fast speech; restlessness and decreased need for sleep; heightened motor activity and increased self-confidence…. These are the time obsessions of complex civilizations, populous nation-states with many technologies."
"This is not a state of affairs that would, at most times and places in history, have been considered normal and healthy". Ironically it is something of a state of mind since it has been shown that Americans have almost five hours more free time per week than in the 1960s. Yet there is a perception of less time and more stress. That free time is, however, more defined and controlled by the media and commercialised 'lifestyle' anxieties than ever before.
This busyness of life easily spiils into the time that we give to spiritual things if we are not careful. Devotions and family worship become accelerated with one eye on the clock. Perhaps we start to feel we only have time for one or the other. We feel that we have not time to give to reading that will enrich our souls so we feed only on religous news or comments. We are so harrassed by all the communications that pour into our eyes and ears that we do not have time at the end of the day to cast up our spiritual accounts and deal with our wanderings at that time as we should.
It seems surprising to us that the question: "When may a Christian be said to pursue the affairs of the present life, so as to prevent his advances in grace, dishonor God, and injure his soul?" may have been asked in the mid-eighteenth century. The minister Samuel Hayward in addressing this responds that "the Christian may be said to pursue the world, so as to dishonor God, prevent his growth in grace, and injure his soul, When it breaks in upon his opportunities of attending to spiritual duties". "It is not enough that we spend one day in seven in attending to the concerns of our souls. The Christian must not let the week slip away, even if his worldly engagements are never so great, without conversing with God and his own heart; if he does, it is a sad sign of his being in languishing circumstances. Spiritual meditation, self-examination, prayer, religious conversation, and reading the scriptures, are all duties of great importance; duties in the performance of which the Christian life is maintained, corruptions are subdued, graces are strengthened, and he is enabled to make some progress in his way to Zion. I say not how often a person must pray, read, hear, etc., that he may grow in grace. But when we find our worldly engagements breaking in upon our spiritual duties, and gradually curtailing our opportunities of attending to them, we should take the alarm. We have many enemies to encounter with in our Christian warfare. We have but little strength. We had need be much upon our guard, be much in prayer, and in the use of those means, which are necessary to our spiritual prosperity. When the world therefore encroaches upon our time, so as to leave but little for these duties, we have reason to be afraid of a decline. Many have begun well, have set out with attending to the duties of the family and the closet; but the world, increasing upon them, has taken up their time; they have left off all family prayer, and are, I fear, too little in the duties of retirement, and plead, for an excuse, they have no time. They content themselves herein by a persuasion that the work was begun some time since, and therefore they are safe, though they cannot so well attend to all the duties they once did. Whether these persons are Christians or not, I dare not determine; but I apprehend we may without hesitation conclude, that they are not growing Christians. They bring no honor to religion. They who give up such opportunities as these for the world, reflect thereby upon the concerns of the soul, as of a trifling nature, and far inferior to outward enjoyments: and I need not say how much this grieves the Spirit, and brings a consumption upon the new man. But if, whilst you are pursuing the world, you will reserve time for family and closet religion, for looking into your hearts, and attending the means of spiritual improvement, you may be growing as to both worlds".
"How much should each be concerned to examine himself with regard to his pursuits of the world! If any man love the world, the love of the Father is not in him, 1 John 2:15. The covetous shall not inherit the kingdom of God, I Cor. 6:10. This should put us upon inquiry, whether we fall under this character or not. We should inquire, whether we do not dishonor God, and injure our souls, by a too diligent pursuit of inferior comforts? Does the world take up all my time? Can I easily omit duties, the duties of the family, or of the closet? Do I find a growing coldness to spiritual duties? What is my end in pursuing the world, to gratify an unbounded ambition of honor, wealth or pleasure; or is it to improve every mercy, and employ every talent for the glory of God? With what frame do I pursue the world? What impression, what influence has it upon me? God knows how it is with you: I must leave it to your consciences to answer."
"What matter of lamentation is it, that there are so many professing Christianity, who are of so worldly a temper? Does it not call for a tear, when we see so much of a covetous, proud, carnal, trifling spirit amongst those who call themselves Christians? Alas, alas! How much time in the world, how little with God? What eagerness in worldly, but what coldness in spiritual pursuits? How cheerfully are opportunities embraced for the world, but how they are omitted for God! How does the world lift us up! What readiness to lay out any thing upon self, how backward to use it for the good of others! What self love amongst Christians! Is it not so? Canst thou stand the test, Christian? Is not thy heart too much divided? Art thou not too greedy of earthly gain? Dost thou not trust too much in thy riches? Where is thy love to God, thy zeal for his glory? O be ashamed, ye professors of religion, be ashamed for your earthliness, your coldness, your carnality and unprofitableness."
"Consider amidst your pursuits of present things, that they are all transitory and uncertain, Luke 12:16–21. Consider, and walk under the view of that day, when you must give an account of your improvement of time, with all your enjoyments. Consider the obligations Christ has laid you under to him, and what a short time you have to do anything for him or his people. Consider how much more excellent spiritual enjoyments are than temporal. And may the Lord enable us all to keep a watch over our hearts, and to use this world so as not to abuse it, knowing that the fashion of all things is passing away."
We hear of 'hurry-sickness' and the advent of real-time communications and delivery of work seems to intensify this by creating higher expectations. The distinction between work time and free time seems blurred, as employers expect more time from their employees and if they are at a certain level to be always 'on call' through an 'electronic tagging device'.
"At least in industries like high-tech and finance, quick-wittedness rules," observes Nicholas Lemann, author of The Big Test. "Some companies, such as Microsoft or D. E. Shaw, the stock-picking firm, are particularly known for hiring on the basis of mind speed and for peppering job applicants with SAT-like questions in interviews so as to bring the quality into high relief." There is an obsession with time-management among executives - seeing every instance of communication as a battlefield where they must win the war for productive time.
Gleick points to this obsession with accelerating everything and the effects of it as "mania" which is "defined by psychologists as an abnormal state of excitement, encompassing exhilaration, elation, euphoria, a sense of the mind racing. Maybe our hurry sickness is as simple as that. We-those of us in the faster cities and faster societies and faster mass culture of the technocratic dawn of the third millennium C.E.--are manic. The symptoms of mania are all too familiar: volubility and fast speech; restlessness and decreased need for sleep; heightened motor activity and increased self-confidence…. These are the time obsessions of complex civilizations, populous nation-states with many technologies."
"This is not a state of affairs that would, at most times and places in history, have been considered normal and healthy". Ironically it is something of a state of mind since it has been shown that Americans have almost five hours more free time per week than in the 1960s. Yet there is a perception of less time and more stress. That free time is, however, more defined and controlled by the media and commercialised 'lifestyle' anxieties than ever before.
This busyness of life easily spiils into the time that we give to spiritual things if we are not careful. Devotions and family worship become accelerated with one eye on the clock. Perhaps we start to feel we only have time for one or the other. We feel that we have not time to give to reading that will enrich our souls so we feed only on religous news or comments. We are so harrassed by all the communications that pour into our eyes and ears that we do not have time at the end of the day to cast up our spiritual accounts and deal with our wanderings at that time as we should.
It seems surprising to us that the question: "When may a Christian be said to pursue the affairs of the present life, so as to prevent his advances in grace, dishonor God, and injure his soul?" may have been asked in the mid-eighteenth century. The minister Samuel Hayward in addressing this responds that "the Christian may be said to pursue the world, so as to dishonor God, prevent his growth in grace, and injure his soul, When it breaks in upon his opportunities of attending to spiritual duties". "It is not enough that we spend one day in seven in attending to the concerns of our souls. The Christian must not let the week slip away, even if his worldly engagements are never so great, without conversing with God and his own heart; if he does, it is a sad sign of his being in languishing circumstances. Spiritual meditation, self-examination, prayer, religious conversation, and reading the scriptures, are all duties of great importance; duties in the performance of which the Christian life is maintained, corruptions are subdued, graces are strengthened, and he is enabled to make some progress in his way to Zion. I say not how often a person must pray, read, hear, etc., that he may grow in grace. But when we find our worldly engagements breaking in upon our spiritual duties, and gradually curtailing our opportunities of attending to them, we should take the alarm. We have many enemies to encounter with in our Christian warfare. We have but little strength. We had need be much upon our guard, be much in prayer, and in the use of those means, which are necessary to our spiritual prosperity. When the world therefore encroaches upon our time, so as to leave but little for these duties, we have reason to be afraid of a decline. Many have begun well, have set out with attending to the duties of the family and the closet; but the world, increasing upon them, has taken up their time; they have left off all family prayer, and are, I fear, too little in the duties of retirement, and plead, for an excuse, they have no time. They content themselves herein by a persuasion that the work was begun some time since, and therefore they are safe, though they cannot so well attend to all the duties they once did. Whether these persons are Christians or not, I dare not determine; but I apprehend we may without hesitation conclude, that they are not growing Christians. They bring no honor to religion. They who give up such opportunities as these for the world, reflect thereby upon the concerns of the soul, as of a trifling nature, and far inferior to outward enjoyments: and I need not say how much this grieves the Spirit, and brings a consumption upon the new man. But if, whilst you are pursuing the world, you will reserve time for family and closet religion, for looking into your hearts, and attending the means of spiritual improvement, you may be growing as to both worlds".
"How much should each be concerned to examine himself with regard to his pursuits of the world! If any man love the world, the love of the Father is not in him, 1 John 2:15. The covetous shall not inherit the kingdom of God, I Cor. 6:10. This should put us upon inquiry, whether we fall under this character or not. We should inquire, whether we do not dishonor God, and injure our souls, by a too diligent pursuit of inferior comforts? Does the world take up all my time? Can I easily omit duties, the duties of the family, or of the closet? Do I find a growing coldness to spiritual duties? What is my end in pursuing the world, to gratify an unbounded ambition of honor, wealth or pleasure; or is it to improve every mercy, and employ every talent for the glory of God? With what frame do I pursue the world? What impression, what influence has it upon me? God knows how it is with you: I must leave it to your consciences to answer."
"What matter of lamentation is it, that there are so many professing Christianity, who are of so worldly a temper? Does it not call for a tear, when we see so much of a covetous, proud, carnal, trifling spirit amongst those who call themselves Christians? Alas, alas! How much time in the world, how little with God? What eagerness in worldly, but what coldness in spiritual pursuits? How cheerfully are opportunities embraced for the world, but how they are omitted for God! How does the world lift us up! What readiness to lay out any thing upon self, how backward to use it for the good of others! What self love amongst Christians! Is it not so? Canst thou stand the test, Christian? Is not thy heart too much divided? Art thou not too greedy of earthly gain? Dost thou not trust too much in thy riches? Where is thy love to God, thy zeal for his glory? O be ashamed, ye professors of religion, be ashamed for your earthliness, your coldness, your carnality and unprofitableness."
"Consider amidst your pursuits of present things, that they are all transitory and uncertain, Luke 12:16–21. Consider, and walk under the view of that day, when you must give an account of your improvement of time, with all your enjoyments. Consider the obligations Christ has laid you under to him, and what a short time you have to do anything for him or his people. Consider how much more excellent spiritual enjoyments are than temporal. And may the Lord enable us all to keep a watch over our hearts, and to use this world so as not to abuse it, knowing that the fashion of all things is passing away."
Wednesday, May 14, 2008
Richard Sibbes and the love of Christ
The puritan Richard Sibbes was called 'the heavenly Doctor'. Izaac Walton wrote of Sibbes:
Of this blest man, let this just praise be given,
Heaven was in him, before he was in heaven.
Here is a good summary of his life.
Sibbes' book 'The Bruised Reed' was instrumental in the conversion of Richard Baxter who said that the book 'opened more the Love of God to me and gave me a livelier apprehension of the Mystery of Redemption, and how much I was beholden to Jesus Christ'.
His writing exudes this character.Sibbes describes preaching as the lifting up of the banner of Christ's love'.'When the beauty of Christ is unfolded, it draws the wounded, hungry, soul unto him' (2:232). 'Christ is the object of all the senses. Beloved, he is not only beauty to the eye, but sweetness to the smell, and to the taste' (2:152). He describes the presence of Christ 'delectable as spices and flowers'.
The following are some precious quotations from Sibbes.
"seek for heaven in hell that seek for spiritual love in an unchanged heart"
"with the same love that God loves Christ, he loves all his."
"Love is a boundless affection."
"Love is the weight and wing of the soul, which carries it where it goes"
"Beloved, get love.. ..It melts us into the likeness of Christ. It constrains, it hath a kind of holy violence
"we are not as we know, but as we love"
The following article by Joel Beeke is very helpful. Richard Sibbes on Entertaining the Holy Spirit.
Of this blest man, let this just praise be given,
Heaven was in him, before he was in heaven.
Here is a good summary of his life.
Sibbes' book 'The Bruised Reed' was instrumental in the conversion of Richard Baxter who said that the book 'opened more the Love of God to me and gave me a livelier apprehension of the Mystery of Redemption, and how much I was beholden to Jesus Christ'.
His writing exudes this character.Sibbes describes preaching as the lifting up of the banner of Christ's love'.'When the beauty of Christ is unfolded, it draws the wounded, hungry, soul unto him' (2:232). 'Christ is the object of all the senses. Beloved, he is not only beauty to the eye, but sweetness to the smell, and to the taste' (2:152). He describes the presence of Christ 'delectable as spices and flowers'.
The following are some precious quotations from Sibbes.
"seek for heaven in hell that seek for spiritual love in an unchanged heart"
"with the same love that God loves Christ, he loves all his."
"Love is a boundless affection."
"Love is the weight and wing of the soul, which carries it where it goes"
"Beloved, get love.. ..It melts us into the likeness of Christ. It constrains, it hath a kind of holy violence
"we are not as we know, but as we love"
The following article by Joel Beeke is very helpful. Richard Sibbes on Entertaining the Holy Spirit.
Monday, May 12, 2008
A Brief History of the Free Presbyterian Church of Scotland
By Rev. NEIL MACINTYRE, Edinburgh (Paper Delivered at 1943 Synod).
The Free Presbyterian Church has had a wonderful history. She might be compared to the vine brought from Egypt which took root and filled the land and the boughs extended over the sea. Such is the history of the Free Presbyterian Church. She began in a very small way. Two ministers and one elder formed her first Presbytery. To-day we have twenty-five ministers with many lay missionaries. We are represented in England and South Africa, where we have two ordained European missionaries and a female teacher. We also have Mission Stations in America, Canada, New Zealand, and Australia. At the beginning of our history enemies predicted we could only exist for a year or two owing to want of funds and leaders. But these prophets proved to be false, for we are now fifty years in existence, which is our Jubilee, and no appearance of us coming to an end notwithstanding the wishful thinking of some who do not wish us well. This should humble us and make us give the glory to Him who hitherto has helped us.
Let me give a brief sketch of the history of the Free Presbyterian Church. In 1843 the Free Church made an noble stand in defence of the crown rights of the Lord Jesus Christ as King and Head of His own Church. The Disruption Fathers contended, especially during the "Ten Years' Conflict," against the intrusion of the Civil Court to rule in the House of God. On account of this unscriptural interference the Constitutional party were compelled to separate not from the Church of Scotland as to her creed and constitution, but from the Erastian party, as was clearly stated by Dr. Chalmers—"We have left," he said, "a vitiated Establishment but we would gladly return to a pure one and we are not Voluntaries."
In 1843 the Free Church firmly maintained the absolute inerrancy of God's Word and the purity of worship. In 1863 a Committee was appointed to consider whether difficulties which stood in the way of Union between the UP. Church and the Free Church could be removed. This question caused a bitter controversy between the Constitutionalists and the Rainy party. In 1873 Dr. Rainy, afraid of a serious split in the Church called a halt and for the time dropped the subject.
The Free Church which made such a noble stand in defence of truth and principle and which the Lord so abundantly acknowledged did not proceed far on her ecclesiastical journey when boars from the forest appeared to devour her, and break down her hedges. The first to be noticed of these heretics who publicly expressed their pernicious opinions regarding the infallibility of God's Word was Professor Rob-ertson Smith of Aberdeen. He publicly denied the authenticity and inspiration of several parts of the1 Bible." After much wrangling over his case in the courts of the Church he was finally suspended from his professorial chair'by a majority vote. That his suspension was by a majority showed clearly that he had many supporters and sympathisers behind him. The decision no doubt encouraged other sceptics regarding the infallibility of the Word of God. Professors Dods, Bruce, Denney, Drummond and others publicly stated that there were errors and immoralities in the Bible. These heretical teachers instilled their false doctrines into the minds of their students and when they were licensed they went over the land like a plague of locusts spreading their pernicious views among the people. While these men were preaching their unscriptural doctrines they felt they had no legal authority in doing so. In 1889 an Overture was presented to the General Assembly craving that a Committee be appointed to enquire as to how the difficulties and scruples that some professed to have regarding certain doctrines of the Confession of Faith might be removed. A Committee was appointed and gave in their report. In 1891 the Assembly by a large majority approved of the report and on the motion of Dr. Rainy it was sent down to Presbyteries under the "Barrier Act" for their approval or disapproval. Presbyteries were not allowed to make any changes, but simply to say "yes" or "no." In 1892 the Act came up at the Assembly and as it was approved by a great majority of Presbyteries, Dr. Rainy moved that it be passed as a Declaratory Act. The Constitutionalists moved a counter motion. There voted for Dr. Rainy's motion 428, and for the counter motion by Rev. Murdo MacAskill, Dingwall, 66. So the Act was passed by a large majority as "a binding law and constitution of the Church." Some maintained that because the Questions and Formula were not changed the Act was not binding. That argument is vain for the Act would have to be passed into law before any one could be asked to subscribe it. Some Presbyteries arid Synods entered Protests in their minutes against the Act, but all these when they came up to the Assembly were ordered to be deleted and declared null and void.
In 1893 several Overtures were sent up from Presbyteries and Synods to the Assembly to have the Act repealed, but it was moved by Dr. Rainy that the Assembly pass from these Overtures, which was carried by a large majority. Twenty-one ministers and twenty-one elders dissented from that finding. It was then the Rev. Donald Macfarlane (Mr. Macfarlane was not a member in 1892) stepped forward and tabled his Protest in which he stated that the General Assembly in passing the Declaratory Act into a law of the Church in 1892 ceased to be the true representative of the Free Church of Scotland and declared that he claimed all his secred and civil rights according to the terms of contract agreed upon between him and Free Church at his ordination. Dr. Rainy said if the document Mr. Macfarlane had laid on their table, were it merely a dissent, they would have no hesitation in allowing it, but it was much more, it was an express repudiation of the authority and validity of the Act of the General Assembly. He then moved that they do not receive the Protest. The Free Church adopted the Declaratory Act as part of its constitution, and all who remained in connection with it were under its jurisdiction whether they agreed with the Act or not.
It is rather strange to find some among us now who hold that it was when Messrs. Macfarlane and Macdonald, with Mr. Macfarlane, elder, Raasay, constituted themselves as the Free Church Presbytery of Scotland that they separated from the Free Church. That certainly was not Mr. Macfarlane's view when he tabled his Protest. Besides, if that view is correct, which we hold is not, then the history of the Free Presbyterian Church will have to be re-written.
After Mr. Macfarlane protested he agreed to come to Millhouse, Kames, for Sabbath, and hold a meeting of the congregation on Monday. On his way there he stayed with me on Friday night at 147 Albert Street, Glasgow, where he met a number of students, including the late Messrs. Cameron and Macrae and others. After some discussion it was agreed that Mr. Macfarlane should call a meeting of the Millhouse congregation on Monday. The meeting was called and the whole congregation attended. After Mr. Macfarlane and others had explained the ecclesiastical position the whole congregation except six decided to separate from the Declaratory Act Church. That was the first congregation to cast in their lot with Mr. Macfarlane. The late Mr. Archibald Crawford who was present was asked to express his mind. He rose and said:-"I saw this bastard child being formed in the womb of the Free Church when Drs. Dods and Bruce were appointed professors, but as the constitution was not changed I did not actually leave the Church, but now that this bastard child is born in the Declaratory Act, whatever others will do, I am done with the Declaratory Act Church forever."
Mr. Macfarlane, greatly encouraged by the noble stand made by the Millhouse congregation returned home to Raasay where he was then minister. On Monday after the Communion (2nd Sabbath of June) he explained his own position and asked those who adhered to the Word of God and the Confession of Faith to stand. All stood except very few. Soon after a public meeting was convened at Inverness. The Rev. Donald Macdonald, Sheildaig, who had not yet publicly declared his mind was present. He rose and intimated that he refused to acknowledge the Declaratory Act Church as the Free Church of Scotland, and that he was taking his stand with Mr. Macfarlane. At this meeting it was agreed that immediate steps be taken to form a Presbytery. On 27th July the Revs. D. Macfarlane, D. Macdonald, with Mr. Alexander Macfarlane, elder, Raasay, met in conference at Raasay and resolved to meet in the name of the Head of the Church and constitute themselves a separate Presbytery, not owning the jurisdiction of, the courts of the Church calling herself the Free Church of Scotland. By this action they placed themselves beyond the power of the Declaratory Act Church. It was said that Dr. Rainy admitted that that was the cleverest Act known in the history of the Church in Scotland. The Presbytery was first called "The Free Church Presbytery of Scotland." It was afterwards discovered that the above name might cause it to clash, especially in financial matters, with the Free Church, so in July 1894, after due deliberation, it was unanimously agreed that the Church be called the "Free Presbyterian Church." This, we were told, was a great disappointment to the Rainy party, for that was the name they had in view to give to the United Free Church.
A Committee was appointed by the Declaratory Act Free Church to take legal proceedings against the Free Presbyterian Church to claim the property, but as Messrs. Macfarlane and Macdonald did not contest the case in the Civil Courts they were evicted from their churches and manses. But the Lord whom they served and whose cause they defended soon provided them with churches and manses.
The Free Presbyterian Church did not proceed far on her ecclesiastical journey when serious and trying troubles assailed her especially with some of her ministers and students. As was said by a certain writer in our Church magazine-"Some of the officers and crew, dissatisfied with the discipline of the smaller ship have left her for a vessel of larger dimensions and wider liberality." While we lamented the departure of these men, and especially some of them, yet that did not change or cause the Church from faithfully adhering to the position she took up in 1893 in defence of truth and principle.
I am not going to refer to many other troubles we have had during these fifty years. If we, however, hold fast by the infallible Word of God and the testimony of the Free Presbyterian Church we may expect trials and opposition. Christ said to His disciples-"In this world ye shall have tribulation, but be of good cheer, I have overcome the world." While we have much reason to mourn over our short-comings and failings, yet on the other hand we have many reasons to take courage and hold fast the position we took up in 1893, and set up our Ebenezer that "Hitherto hath the Lord helped us."
We had and have our differences at times regarding Church procedure and discipline, yet we maintain that these differences do not change the attitude of the Free Presbyterian Church regarding the absolute integrity of God's infallible Word which all our ministers, office-bearers and people are pledged to uphold and defend. While we greatly deplore the many divisions in the professing churches in the land we would rejoice to see the people turning to the Word of God and to a scriptural form of worship of which, alas! there are no signs at present. It is, therefore, our duty as a Church to hold fast by God's Word and to purity of worship as He has commanded us. May the Lord in infinite mercy grant us an outpouring of His Spirit that we turn to Him in repent-ence and godly sorrow. He is removing from our midst one by one to their eternal rest many who were faithful witnesses in our Church, but His command to us is—"Hold fast that which thou hast that no man take thy crown."
We would earnestly appeal to our young people to adhere steadfastly to the testimony raised by their godly fathers in 1893, and to shun countenancing churches who have openly and defiantly departed from the Word of God and from the purity of His worship. We would earnestly pray that this, our Jubilee year, would be one in which many would "be delivered from the power of darkness and translated into the Kingdom of His dear Son."
The Free Presbyterian Church has had a wonderful history. She might be compared to the vine brought from Egypt which took root and filled the land and the boughs extended over the sea. Such is the history of the Free Presbyterian Church. She began in a very small way. Two ministers and one elder formed her first Presbytery. To-day we have twenty-five ministers with many lay missionaries. We are represented in England and South Africa, where we have two ordained European missionaries and a female teacher. We also have Mission Stations in America, Canada, New Zealand, and Australia. At the beginning of our history enemies predicted we could only exist for a year or two owing to want of funds and leaders. But these prophets proved to be false, for we are now fifty years in existence, which is our Jubilee, and no appearance of us coming to an end notwithstanding the wishful thinking of some who do not wish us well. This should humble us and make us give the glory to Him who hitherto has helped us.
Let me give a brief sketch of the history of the Free Presbyterian Church. In 1843 the Free Church made an noble stand in defence of the crown rights of the Lord Jesus Christ as King and Head of His own Church. The Disruption Fathers contended, especially during the "Ten Years' Conflict," against the intrusion of the Civil Court to rule in the House of God. On account of this unscriptural interference the Constitutional party were compelled to separate not from the Church of Scotland as to her creed and constitution, but from the Erastian party, as was clearly stated by Dr. Chalmers—"We have left," he said, "a vitiated Establishment but we would gladly return to a pure one and we are not Voluntaries."
In 1843 the Free Church firmly maintained the absolute inerrancy of God's Word and the purity of worship. In 1863 a Committee was appointed to consider whether difficulties which stood in the way of Union between the UP. Church and the Free Church could be removed. This question caused a bitter controversy between the Constitutionalists and the Rainy party. In 1873 Dr. Rainy, afraid of a serious split in the Church called a halt and for the time dropped the subject.
The Free Church which made such a noble stand in defence of truth and principle and which the Lord so abundantly acknowledged did not proceed far on her ecclesiastical journey when boars from the forest appeared to devour her, and break down her hedges. The first to be noticed of these heretics who publicly expressed their pernicious opinions regarding the infallibility of God's Word was Professor Rob-ertson Smith of Aberdeen. He publicly denied the authenticity and inspiration of several parts of the1 Bible." After much wrangling over his case in the courts of the Church he was finally suspended from his professorial chair'by a majority vote. That his suspension was by a majority showed clearly that he had many supporters and sympathisers behind him. The decision no doubt encouraged other sceptics regarding the infallibility of the Word of God. Professors Dods, Bruce, Denney, Drummond and others publicly stated that there were errors and immoralities in the Bible. These heretical teachers instilled their false doctrines into the minds of their students and when they were licensed they went over the land like a plague of locusts spreading their pernicious views among the people. While these men were preaching their unscriptural doctrines they felt they had no legal authority in doing so. In 1889 an Overture was presented to the General Assembly craving that a Committee be appointed to enquire as to how the difficulties and scruples that some professed to have regarding certain doctrines of the Confession of Faith might be removed. A Committee was appointed and gave in their report. In 1891 the Assembly by a large majority approved of the report and on the motion of Dr. Rainy it was sent down to Presbyteries under the "Barrier Act" for their approval or disapproval. Presbyteries were not allowed to make any changes, but simply to say "yes" or "no." In 1892 the Act came up at the Assembly and as it was approved by a great majority of Presbyteries, Dr. Rainy moved that it be passed as a Declaratory Act. The Constitutionalists moved a counter motion. There voted for Dr. Rainy's motion 428, and for the counter motion by Rev. Murdo MacAskill, Dingwall, 66. So the Act was passed by a large majority as "a binding law and constitution of the Church." Some maintained that because the Questions and Formula were not changed the Act was not binding. That argument is vain for the Act would have to be passed into law before any one could be asked to subscribe it. Some Presbyteries arid Synods entered Protests in their minutes against the Act, but all these when they came up to the Assembly were ordered to be deleted and declared null and void.
In 1893 several Overtures were sent up from Presbyteries and Synods to the Assembly to have the Act repealed, but it was moved by Dr. Rainy that the Assembly pass from these Overtures, which was carried by a large majority. Twenty-one ministers and twenty-one elders dissented from that finding. It was then the Rev. Donald Macfarlane (Mr. Macfarlane was not a member in 1892) stepped forward and tabled his Protest in which he stated that the General Assembly in passing the Declaratory Act into a law of the Church in 1892 ceased to be the true representative of the Free Church of Scotland and declared that he claimed all his secred and civil rights according to the terms of contract agreed upon between him and Free Church at his ordination. Dr. Rainy said if the document Mr. Macfarlane had laid on their table, were it merely a dissent, they would have no hesitation in allowing it, but it was much more, it was an express repudiation of the authority and validity of the Act of the General Assembly. He then moved that they do not receive the Protest. The Free Church adopted the Declaratory Act as part of its constitution, and all who remained in connection with it were under its jurisdiction whether they agreed with the Act or not.
It is rather strange to find some among us now who hold that it was when Messrs. Macfarlane and Macdonald, with Mr. Macfarlane, elder, Raasay, constituted themselves as the Free Church Presbytery of Scotland that they separated from the Free Church. That certainly was not Mr. Macfarlane's view when he tabled his Protest. Besides, if that view is correct, which we hold is not, then the history of the Free Presbyterian Church will have to be re-written.
After Mr. Macfarlane protested he agreed to come to Millhouse, Kames, for Sabbath, and hold a meeting of the congregation on Monday. On his way there he stayed with me on Friday night at 147 Albert Street, Glasgow, where he met a number of students, including the late Messrs. Cameron and Macrae and others. After some discussion it was agreed that Mr. Macfarlane should call a meeting of the Millhouse congregation on Monday. The meeting was called and the whole congregation attended. After Mr. Macfarlane and others had explained the ecclesiastical position the whole congregation except six decided to separate from the Declaratory Act Church. That was the first congregation to cast in their lot with Mr. Macfarlane. The late Mr. Archibald Crawford who was present was asked to express his mind. He rose and said:-"I saw this bastard child being formed in the womb of the Free Church when Drs. Dods and Bruce were appointed professors, but as the constitution was not changed I did not actually leave the Church, but now that this bastard child is born in the Declaratory Act, whatever others will do, I am done with the Declaratory Act Church forever."
Mr. Macfarlane, greatly encouraged by the noble stand made by the Millhouse congregation returned home to Raasay where he was then minister. On Monday after the Communion (2nd Sabbath of June) he explained his own position and asked those who adhered to the Word of God and the Confession of Faith to stand. All stood except very few. Soon after a public meeting was convened at Inverness. The Rev. Donald Macdonald, Sheildaig, who had not yet publicly declared his mind was present. He rose and intimated that he refused to acknowledge the Declaratory Act Church as the Free Church of Scotland, and that he was taking his stand with Mr. Macfarlane. At this meeting it was agreed that immediate steps be taken to form a Presbytery. On 27th July the Revs. D. Macfarlane, D. Macdonald, with Mr. Alexander Macfarlane, elder, Raasay, met in conference at Raasay and resolved to meet in the name of the Head of the Church and constitute themselves a separate Presbytery, not owning the jurisdiction of, the courts of the Church calling herself the Free Church of Scotland. By this action they placed themselves beyond the power of the Declaratory Act Church. It was said that Dr. Rainy admitted that that was the cleverest Act known in the history of the Church in Scotland. The Presbytery was first called "The Free Church Presbytery of Scotland." It was afterwards discovered that the above name might cause it to clash, especially in financial matters, with the Free Church, so in July 1894, after due deliberation, it was unanimously agreed that the Church be called the "Free Presbyterian Church." This, we were told, was a great disappointment to the Rainy party, for that was the name they had in view to give to the United Free Church.
A Committee was appointed by the Declaratory Act Free Church to take legal proceedings against the Free Presbyterian Church to claim the property, but as Messrs. Macfarlane and Macdonald did not contest the case in the Civil Courts they were evicted from their churches and manses. But the Lord whom they served and whose cause they defended soon provided them with churches and manses.
The Free Presbyterian Church did not proceed far on her ecclesiastical journey when serious and trying troubles assailed her especially with some of her ministers and students. As was said by a certain writer in our Church magazine-"Some of the officers and crew, dissatisfied with the discipline of the smaller ship have left her for a vessel of larger dimensions and wider liberality." While we lamented the departure of these men, and especially some of them, yet that did not change or cause the Church from faithfully adhering to the position she took up in 1893 in defence of truth and principle.
I am not going to refer to many other troubles we have had during these fifty years. If we, however, hold fast by the infallible Word of God and the testimony of the Free Presbyterian Church we may expect trials and opposition. Christ said to His disciples-"In this world ye shall have tribulation, but be of good cheer, I have overcome the world." While we have much reason to mourn over our short-comings and failings, yet on the other hand we have many reasons to take courage and hold fast the position we took up in 1893, and set up our Ebenezer that "Hitherto hath the Lord helped us."
We had and have our differences at times regarding Church procedure and discipline, yet we maintain that these differences do not change the attitude of the Free Presbyterian Church regarding the absolute integrity of God's infallible Word which all our ministers, office-bearers and people are pledged to uphold and defend. While we greatly deplore the many divisions in the professing churches in the land we would rejoice to see the people turning to the Word of God and to a scriptural form of worship of which, alas! there are no signs at present. It is, therefore, our duty as a Church to hold fast by God's Word and to purity of worship as He has commanded us. May the Lord in infinite mercy grant us an outpouring of His Spirit that we turn to Him in repent-ence and godly sorrow. He is removing from our midst one by one to their eternal rest many who were faithful witnesses in our Church, but His command to us is—"Hold fast that which thou hast that no man take thy crown."
We would earnestly appeal to our young people to adhere steadfastly to the testimony raised by their godly fathers in 1893, and to shun countenancing churches who have openly and defiantly departed from the Word of God and from the purity of His worship. We would earnestly pray that this, our Jubilee year, would be one in which many would "be delivered from the power of darkness and translated into the Kingdom of His dear Son."
Monday, May 05, 2008
7 reasons for confessionalism
Scott Clark has a useful reflection upon the necessity of confessionalism in the contemporary confusion. Samuel Miller's defence of confessionalism "The Utility and Importance of Creeds and Confessions" is one of the great classic works in this area. Miller states the danger that can arise from individuals. One 'may have unfeigned piety, as well as talents and learning; and yet, from habitual indiscretion ; from a defect in that sobriety of mind, which is so precious to all men, but especially to every one who occupies a public
station; from a fondness for novelty and innovation, or from that love of distinction which is so natural to men; — after all, instead of edifying the "body
of Christ," he may become a disturber of its peace, and a corrnpter of its purity'. He points out 'how easy it is for a single imprudent or unsound minister to do extensive and irreparable mischief in the Church. Such an one, especially if he be a man of talents and influence, by setting himself, either openly or covertly, against the public standards of his church; by addressing popular feeling, and availing himself of popular prejudice ; may do more, in a short time, to prepare the way for fatal error, than all his usefulness, though multiplied a hundred fold, would be
able to countervail.'
There are 7 points in defence of ecclesiastical confessions.
1. Without a Creed explicitly adopted, it is not easy to see how the MINISTERS AND MEMBERS OF ANY PARTICULAR CHURCH AND MORE ESPECIALLY A LARGE DENOMINATION OF CHRISTAINS, CAN MAINTAIN UNITY AMONG THEMSELVES.
2. One great design of establishing a church in our world was, that she might be in all ages, a DEPOSITORY, A GUARDIAN, AND A WITNESS OF THE TRUTH.
3. The adoption and publication of a Creed, is A TRIBUTE TO TRUTH AND CANDOUR, which every Christian church OWES TO THE OTHER CHURCHES, AND TO THE WORLD AROUND HER.
4. THEY ARE FRIENDLY TO THE STUDY OF CHRISTIAN DOCTRINE, AND OF COURSE, TO THE PREVALENCE OF CHRISTIAN KNOWLEDGE.
5. THE EXPERIENCE OF ALL AGES HAS FOUND THEM INDISPENSABLY NECESSARY.
6. THEIR MOST ZEALOUS OPPOSERS HAVE GENERALLY BEEN LATITUDINARIANS AND HERETICS.
7. THEIR MOST ZEALOUS OPPOSERS DO THEMSELVES VIRTUALLY EMPLOY THEM IN ALL THEIR ECCLESIASTICAL PROCEEDINGS.
Miller then refutes a few common objections to having ecclesiastical confessions and requiring subscription to them on the part of office-bearers.
1. That having a Creed, and requiring subscription to it as a religious test, is SUPERSEDING THE BIBLE, AND MAKING A HUMAN COMPOSITION INSTEAD OF IT A STANDARD OF FAITH.
2. Another objection frequently made to church Creeds is, that they INTERFERE WITH THE RIGHTS OF CONSCIENCE, AND NATURALLY LEAD TO OPPRESSION.
3. A third objection often urged against subscription to Creeds and Confessions is, that it is UNFRIENDLY TO FREE INQUIRY.
4. A fourth objection frequently brought against Creeds is, that they have ALTOGETHER FAILED OF ANSWERING THE PURPOSE PROFESSED TO BE INTENDED BY THEM.
5. The last objection which I shall consider is, that subscription to Creeds, has not only failed entirely of producing the benefits contemplated by their friends; but has rather been found to PRODUCE THE OPPOSITE EVILS; TO GENERATE DISCORD AND
STRIFE.
Miller then draws PRACTICAL INFERENCES from the foregoing principles and reasonings.
1. From the representation which has been given, we may see HOW LITTLE REASON ANY HAVE TO BE AFRAID OF CREEDS, AS INSTRUMENTS OF OPPRESSION.
2. We may see, from what has been said, that subscribing a church Creed, is not a mere formality; but a VERY SOLEMN TRANSACTION, WHICH MEANS MUCH, AND INFERS THE MOST SERIOUS OBLIGATIONS.
3. From the view which has been presented of this subject, we may decide HOW AN HONEST MAN OUGHT TO ACT, AFTER SUBSCRIBING TO A PUBLIC CREED.
4. How easy it is for a SINGLE IMPRUDENT OR UNSOUND MINISTER TO DO EXTENSIVE
AND IRREPARABLE MISCHIEF IN THE CHURCH.
5. The duty and importance of all the members, and especially the ministers, of the Presbyterian church, exerting themselves TO SPREAD A KNOWLEDGE OF HER PUBLIC STANDARDS.
6. Once more; if the foregoing principles be just, then how unhappy is the mistake of those who imagine, that, BY ABANDONING ALL CREEDS AND CONFESSIONS, THEY ARE ABOUT TO RENDER THE CHURCH AN ESSENTIAL SERVICE; to build her up more extensively and gloriously than ever!
station; from a fondness for novelty and innovation, or from that love of distinction which is so natural to men; — after all, instead of edifying the "body
of Christ," he may become a disturber of its peace, and a corrnpter of its purity'. He points out 'how easy it is for a single imprudent or unsound minister to do extensive and irreparable mischief in the Church. Such an one, especially if he be a man of talents and influence, by setting himself, either openly or covertly, against the public standards of his church; by addressing popular feeling, and availing himself of popular prejudice ; may do more, in a short time, to prepare the way for fatal error, than all his usefulness, though multiplied a hundred fold, would be
able to countervail.'
There are 7 points in defence of ecclesiastical confessions.
1. Without a Creed explicitly adopted, it is not easy to see how the MINISTERS AND MEMBERS OF ANY PARTICULAR CHURCH AND MORE ESPECIALLY A LARGE DENOMINATION OF CHRISTAINS, CAN MAINTAIN UNITY AMONG THEMSELVES.
2. One great design of establishing a church in our world was, that she might be in all ages, a DEPOSITORY, A GUARDIAN, AND A WITNESS OF THE TRUTH.
3. The adoption and publication of a Creed, is A TRIBUTE TO TRUTH AND CANDOUR, which every Christian church OWES TO THE OTHER CHURCHES, AND TO THE WORLD AROUND HER.
4. THEY ARE FRIENDLY TO THE STUDY OF CHRISTIAN DOCTRINE, AND OF COURSE, TO THE PREVALENCE OF CHRISTIAN KNOWLEDGE.
5. THE EXPERIENCE OF ALL AGES HAS FOUND THEM INDISPENSABLY NECESSARY.
6. THEIR MOST ZEALOUS OPPOSERS HAVE GENERALLY BEEN LATITUDINARIANS AND HERETICS.
7. THEIR MOST ZEALOUS OPPOSERS DO THEMSELVES VIRTUALLY EMPLOY THEM IN ALL THEIR ECCLESIASTICAL PROCEEDINGS.
Miller then refutes a few common objections to having ecclesiastical confessions and requiring subscription to them on the part of office-bearers.
1. That having a Creed, and requiring subscription to it as a religious test, is SUPERSEDING THE BIBLE, AND MAKING A HUMAN COMPOSITION INSTEAD OF IT A STANDARD OF FAITH.
2. Another objection frequently made to church Creeds is, that they INTERFERE WITH THE RIGHTS OF CONSCIENCE, AND NATURALLY LEAD TO OPPRESSION.
3. A third objection often urged against subscription to Creeds and Confessions is, that it is UNFRIENDLY TO FREE INQUIRY.
4. A fourth objection frequently brought against Creeds is, that they have ALTOGETHER FAILED OF ANSWERING THE PURPOSE PROFESSED TO BE INTENDED BY THEM.
5. The last objection which I shall consider is, that subscription to Creeds, has not only failed entirely of producing the benefits contemplated by their friends; but has rather been found to PRODUCE THE OPPOSITE EVILS; TO GENERATE DISCORD AND
STRIFE.
Miller then draws PRACTICAL INFERENCES from the foregoing principles and reasonings.
1. From the representation which has been given, we may see HOW LITTLE REASON ANY HAVE TO BE AFRAID OF CREEDS, AS INSTRUMENTS OF OPPRESSION.
2. We may see, from what has been said, that subscribing a church Creed, is not a mere formality; but a VERY SOLEMN TRANSACTION, WHICH MEANS MUCH, AND INFERS THE MOST SERIOUS OBLIGATIONS.
3. From the view which has been presented of this subject, we may decide HOW AN HONEST MAN OUGHT TO ACT, AFTER SUBSCRIBING TO A PUBLIC CREED.
4. How easy it is for a SINGLE IMPRUDENT OR UNSOUND MINISTER TO DO EXTENSIVE
AND IRREPARABLE MISCHIEF IN THE CHURCH.
5. The duty and importance of all the members, and especially the ministers, of the Presbyterian church, exerting themselves TO SPREAD A KNOWLEDGE OF HER PUBLIC STANDARDS.
6. Once more; if the foregoing principles be just, then how unhappy is the mistake of those who imagine, that, BY ABANDONING ALL CREEDS AND CONFESSIONS, THEY ARE ABOUT TO RENDER THE CHURCH AN ESSENTIAL SERVICE; to build her up more extensively and gloriously than ever!
Friday, May 02, 2008
Single Version of the Truth
"A Single version of the truth" is a cliché commonly heard in the context of information management and business intelligence. It seeks to address the problem when similar information is held but not in a standardised way or in the same location, this can mean that it is not coordinated, out of date or reported in a slightly different way so that the information appears to be in conflict. The quality and reliability of the data thereby becomes questionable and open to interpretation. It means a company can't analyse the information about its operation and benefit as a result. One single version of the truth is a single set of reports and definitions for all business terms, to make sure every manager has the same understanding.
While this may be obvious in business - in other smore vital pheres it seems less obvious to many. In the context of the Truth, the Scriptures and their message, liberal theology has long maintained that there are many versions of the truth. They are contradictory but that it because your's is just one version of the truth among many versions. They have applied this idea of the truth as variable and elusive in the direction of inter-faith integration.
Evangelicals have largely resisted this notion but it is coming under attack by post-evangelicals such as the Emerging Church movement. They are taking a postmodern turn dismissing the emphasis upon propositional truth. John MacArthur in The Truth War (Nelson, Spring 2007) argues that many self-styled evangelicals today are openly questioning whether such a thing as truth even exists. Don Carson has written in 'Becoming Conversant with the Emerging Church', "For almost everyone within the movement, this works out in an emphasis on feelings and affections over against linear thought and rationalities; on experience over against truth; on inclusion over against exclusion; on participation over individualism and the heroic loner." This approach produces what Brian McLaren calls "a new kind of Christian," and a new kind of church.
In relation to the Scriptures, we find that evangelicalism is at sea in having adopted the idea that many competing versions of the Scriptures is no bad thing. Many people say in our own day that we cannot have one translation of the Scriptures in any given language that can deliver a single authoritative Bible and will also fulfil everyone's requirements. There are now many more than 100 versions of the Bible in the English language; so many that it is becoming increasingly difficult to count them. The potential for the individual Christian to be confused and bewildered as a result is significant. Which Bible is correct and authoritative or can any be regarded as such? Each modern version competes aggressively with its rivals by proclaiming its unique and superior qualities. The reader might well think to themselves that there is always a new, improved and more appealing (partly because it will be new) version which will shortly succeed any promising new translation. Everyone chooses the Bible translation that suits their preferences and taste. This idea, however, undermines the very nature and purpose of the Scriptures.
The purpose of God in delivering the Bible to the Church is otherwise utterly undermined by the multiplication of translations in a language. When the Church allows doubt and serious confusion as to what Scripture constitutes and how it is to be rendered, however, it must be driven about by every wind and wave rather than being steadfastly established and strengthened by the unshakeable foundation of the Scriptures. English-speaking churches and believers need an accurate standard translation that they can appeal to and share as the fixed rule of faith of the true religion.
We have had a reliable single version of the truth in the English language in the Authorised Version for many centuries and none of the emerging versions have surpassed it in its accuracy. Indeed they fall far short. The AV as a translation is not of course equal to the original - but it is a reliable translation which opens up the original to English speakers. We need only one such translation.
These thoughts are followed out more fully in the following article
http://www.fpchurch.org.uk/Beliefs/AuthorisedVersion.php
Monday, April 28, 2008
They shall come with Songs unto Zion
'The ransomed of the Lord shall return, and come with songs unto Zion' (Isa. 35:10),
The truth of this is well illustrated by the experience of the Covenanting martyrs who had the songs of Zion in their mouth as they approached the heavenly Zion.
Donald Cargill, While in prison he wrote a letter to James Skene, ..." The God of mercies," he writes, " grant you a full gale and a fair entry into His kingdom, which may carry sweetly and swiftly over the bar, that you find not the rub of death." He was executed at the Cross of Edinburgh, July 27th, 1681. On the scaffold he sang his favourite psalm. Psalm cxviii., from the 16th verse to the end; and his last words were, " Welcome Father, Son, and Holy Ghost! Into Thy hands I commend my spirit."
Baillie of Jerviswood, condemned to death on December 34th, 1684, was hanged the same afternoon at the market cross of Edinburgh, with all the attendant barbarities of an execution for high treason. Yet even in his last hours, oppressed by mortal sickness, hourly expecting his sentence, he felt, as he told his son, that God's promises were sure, and that the "testimony of David" would, in his case also, be verified. " I have been young, and now am old, and yet saw I never the righteous forsaken, nor his seed begging their bread" (Ps. xxxvii., verse 25).
Renwick. On February 17th, 1688, he was executed at the Grassmarket in Edinburgh. More than once his words were drowned by drums. But he sang a part of Psalm ciii., the psalm which was always chanted by " the Saints " at the celebration of the Sacrament; and, as he was turned over the ladder, his last words were "Lord, into Thy hands I commend my spirit; for Thou hast redeemed me, 0 Lord, Thou God of truth" (Ps. xxxi., verse 6). The same text, in whole or in part, was quoted by more than half of the great army of " witnesses " who suffered on the scaffold, between Hugh M'Kail in 1666 and James Renwick in 1688.
On January 1st, 1685, for example, Daniel McMichael was led out into the fields to be shot, and died singing part of Psalm xlii. In the following February, Alexander McRobin was hanged upon an oak tree near the Kirk of Irongray. At the tree-foot, a friend asked him if he had any word to send to his wife. "I leave her and the two babes upon the Lord," answered McRobin, " and to His promise; a father to the fatherless, and a husband to the widow, is the Lord in His holy habitation" (Ps. Ixviii., verse 5). And so he died, as Wodrow records, " in much composure and cheerfulness." In the parish of Ingliston was a cave, which had been a place of safety to not a few of the Covenanters. On April agth, 1685, guided by a traitor, the soldiers were brought to the mouth of the cave, where they seized five of the wanderers who had found refuge in its shelter. John Gibson, who alone was permitted to pray before he was shot, sang part of Psalm xvii., telling his mother and sister that it was the joyfullest day of his life. The rest were shot, "without being allowed to pray separately."
In January 1681, two "honest, worthy lasses," as Peden calls them, Isabel Alison and Marion Harvie, were hanged at Edinburgh. On the scaffold they sang together, to the tune of "Martyrs," Psalm Ixxxiv. " Marion," said Bishop Paterson, " you would never hear a curate; now you shall hear one," and he called upon one of his clergy to pray. " Come, Isabel," was the girl's answer- she was but twenty years of age—" let us sing the 23rd Psalm," and thus they drowned the voice of the curate.
The Two Margarets of Wigtown were also cruelly put to death. Of the younger it is said that as she was almost drowning she sang the 25th Psalm:
"My sins and faults of youth Do Thou, O Lord, forget;
After Thy mercies, think on me, And for Thy goodness great ";
and so continued singing till her voice was choked in the rising tide.
Tuesday, April 22, 2008
The One whom my soul loveth
This phrase is frequently in the mouth of the Church in the Song of Solomon. The best commentary on this book is Christian experience itself. Even if our own experience comes short of it, the experience of others help us to get a glimpse of the soul-experience that is described in the book.
This is true of the experience of Cotton Mather, the New England Puritan. Although his influence upon society is misrepresented and criticised it is clear that he was an eminently godly and spiritual man. His biographer writes: 'It might be said of Dr. Mather, with peculiar propriety, that "he was in the fear of the Lord all the day long," for he was almost continually conversing with God in his thoughts; and there was hardly a single occurrence that he met with in life, but he improved it to awaken in his mind some pious thoughts, and...prayers....His diligence in laying hold of all opportunities, and improving all proper means to maintain and cherish the life of faith in his soul, appears in the following extracts from his papers: —
The thoughts of Christ, are become exceeding frequent with me; I meditate on his glorious person, as the eternal Son of God incarnate; and I behold the infinite God as coming to me, and meeting with me in this blessed Mediator. I fly to Him on multitudes of occasions every day, and am impatient if many minutes have passed without some recourse to him. Every now and then, I rebuke myself for having been so long without any thoughts of my lovely Saviour. How can I bear to keep at such a distance from him! I then look up to him, and say, O my dear Saviour, draw near unto me! O come to dwell in my soul, and help me to form some thoughts wherein I shall enjoy thee. Upon this I set myself to think of his glories, his merits, his pattern, his maxims, what he has done, and what he will do for us. I find the subject infinitely inexhaustible. And after I have been thus employed in the day, I fall asleep at night in the midst of some meditation on the glory of my Saviour; so I fall asleep in Jesus, and when I awake in the night, I do on my bed seek him whom my soul loveth. The desires of my soul still carry me to him who was last in my thoughts when I fell asleep. I find that where Christ comes, a wondrous light, life, and peace comes with him, together with strength to go through services and sufferings.
The holiness and happiness to which I am introduced by this way of living, is better to me than all the enjoyments of this world. All the riches of this world appear contemptible things to me, while I have the unsearchable riches of Christ thus brought into my possession; and all the glory of the world would not tempt me to forego them. Now, O my dear Jesus, I know I have an inward witness, that, thou art the Son of God, and the Saviour of the world.
The blessedness of the heavenly world lies in our being with Christ; and by being with the Lord, in beholding his glory, by believing and affecting thoughts of him, I have enjoyed a sort of heaven upon earth. The light and peace, the joy, strength, and purity with which this fills my mind, is an earnest and foretaste of heaven.
As for the delights of this world, such of them as are most helpful to me in seeing and serving God, are those which I w"buld have the greatest value for. But I know of no delights comparable to those which I take in communion with my Saviour.
As for the riches of this world, I use no labour for them, I have no desire to obtain them, they appear to me as contemptible things; my nches are my opportunities to do good, and those illuminations of my mind which furnish me for it. In my Saviour I have unsearchable riches, and in my fruition of him I have a full supply of all my wants. As for the honours of this world, my abhorrence of having the great God robbed on my account, by people's honouring me without their being led through me to him, renders the praises of men distasteful to me; I do nothing to gain honours for myself, and whatever honours are conferred upon me by men, shall be improved for the interest of God. To be accepted of my Saviour, to have his image imprinted on me, and to be employed in his work, for the advancement of his kingdom, are all the honours that I wish for.
When I am exercised with any affliction, I repair to my Jesus. I realize to myself not only his hand, but also his love in sending the trouble. I see my Saviour as once encountering the same trouble, and I am heartily pleased at my conformity to him. I consider what is that good which this trouble deprives me of, and I see the same good, and what is infinitely better, laid up in my Saviour; and I am satisfied. I find the thoughts of my Saviour for ever sweetening the bitter waters of Marah to me; I find him the Comforter that always relieves my soul, when I have him near unto me. How many, O Lord, are my thoughts of theel the occasions on which, and the means by which I cherish such thoughts, cannot be reckoned up in order.
When I see any thing excellent in any man, it leads my thoughts to the superior excellences of Christ my Saviour; and when I behold the miseries of any of my fellow-creatures, I think on the miseries from which I am delivered by my Saviour; and on my obligations to my kind deliverer. I dare not let my mind be idle, as I walk in the streets; I rebuke myself, and I make my moan to heaven, if I have gone many steps without one thought of my Saviour; and when I have been at a loss for fresh thoughts of him, I have compelled the very signs and the shops in the street, to suggest new matter for meditation. I have done expecting any good things from this world; or if such expectations do at any time arise in my mind, I check them with this thought: — What is the good, O my soul, of that which thou expectest of all this good thou hast already in thy Saviour.
In conversing with my Saviour, I go through many portions of Scripture which testify of him, especially in the book of Psalms, taking a verse or more, or sometimes but a part of a verse at a time for the subject of my meditation, when every night I fall asleep in Jesus. The psalms are full of prayers, many of which are so suited to my own condition, that I cannot express it better before the Lord than in those very words which his Spirit teacheth. Several of those petitions were the prayers of Christ; and when I offer them up for myself, it is a vast encouragement and comfort to me to think, that therein I maintain a sweet fellowship with my Saviour, and that this very prayer was once presented by my Saviour unto his eternal Father: my Saviour once prayed at this rate, and found acceptance. I pray but as my Saviour taught me, and as he did before me: certainly such a prayer will be grateful unto God.
Finally, I am solicitous, that while I contemplate the glorious transactions of my Saviour in his work of redemption, I may feel the power of those things upon my own heart; which is a token for good that he has been concerned for me in all those several transactions. For instance, I see God uniting himself to man in the person of my Saviour; I feel the power of it in my returning to God, and in the union of my heart to him. I see my Saviour leading a hidden life, and passing through obscure circumstances while he sojourned amongst us; I feel the power of it, in my being willing to have my walk with God carried on with all possible privacy, and concealed as much as may be from the view of men. I see my Saviour dying on the cross for my sins; I feel the power of it in the death of my sinful dispositions, in my dying unto creatures, and in the world's being crucified to me, or my affections being weaned from it. "I see my Saviour in his resurrection triumphing over the powers of darkness, and entering upon a new life, which he lives for evermore; I feel the power of it, in my rising out of a state of spiritual death and darkness, and walking in newness of life, as being quickened with an everlasting principle of piety, to which I was once a stranger.
The Life of the Late Reverend and Learned Dr. Cotton Mather, Of Boston, (New England) by Samuel Mather (originally published 1729)
Another precious portion written by Mather is found at http://www.puritansermons.com/reformed/mather1.htm
Cotton Mather wrote and published more than 400 works. More information is available at http://www.spurgeon.org/~phil//mather.htm
Monday, April 21, 2008
Resurrection
Rev. Jonathan Edwards
The addition of happiness and glory made to the saints at the resurrection, it seems to me evident by the current of the Bible when it tells of those things, will be exceeding great. It is the marriage of the Lamb and the church; the state of things then is the state of perfection; all the state of the church before, both in earth and in heaven, is a growing state. Indeed, the spirits of just men made perfect will be perfectly free from sin and sorrow: will have inexpressible, inconceivable happiness and perfect contentment. But yet part of their happiness will consist in hope of what is to come. They will have as much happiness as they will desire in their existing state, because they will choose to have the addition at that time, and in that order, which God has designed; it will be every way most pleasing, and satisfying, and contenting to them that it should be so. Their having of perfect happiness does not exclude all increase, nor does it exclude all hope, for we do not know but they will increase in happiness for ever. The souls of the saints may now have as much happiness as they, while separate, desire; and such happiness as so answers their nature in its present state, as to exclude all sort of uneasiness and disquietude; and yet part of that happiness, part of that sweet rest and contenting joy, consists in the sight of what is future. They do not desire that that addition should be now, they know that it shall be most beautiful, most for God's glory, most for their own happiness, and most for the glory of the church, and every way most desirable, that it should be in God's order.
But the more properly perfect and consummate state of God's people of the church will be after the resurrection; and the whole is only now growing and preparing for that state: all things that are now in the world are but preparations for it.
The accession of happiness will consist partly in these things:
1.Then the saints will be in their natural state of union with bodies, glorious bodies, bodies perfectly fitted for the uses of a holy, glorified soul.
2.Then the body of Christ will be perfect, the church will be complete; all the parts of it in being; no part of it under sin or affliction; all the parts of it in a perfect state; all the parts of it together no longer mixed with ungodly men; then the church will be as a bride adorned for her husband, therefore the church will exceedingly rejoice.
3.Then the Mediator will fully have accomplished his work; will have destroyed, and will triumph over all his enemies. Then Christ will fully have obtained his reward; then shall he have perfected the full design that was upon his heart from all eternity, and then Jesus Christ will rejoice, and his members must needs with him.
1.Then God will have obtained the end of all his great works that he had been doing from the beginning; then all the deep designs of God will be unfolded in their events; then the wisdom of his marvellous contrivances in his hidden, intricate and inexplicable works will appear, the ends being obtained; then God's glory will more abundantly appear in his works, his works being perfect; this will cause a great accession of happiness to the saints who behold it; then God will fully have glorified himself, and glorified his Son, and his elect; then he will see that all is very good, and will rejoice in his own works, which will be the joy of all heaven. God will rest and be refreshed; and thenceforward will the inhabitants keep an eternal sabbath, such an one as all foregoing sabbaths were but shadows of.
2.Then God will make more abundant manifestations of his glory, and of the glory of his Son, and will pour forth more plentifully of his Spirit, and will make answerable additions to the glory of the saints, such as will be becoming the commencement of the ultimate and most perfect state of things, and as will become such a joyful occasion as the finishing of all things and the marriage of the Lamb. Then also the glory of the angels will receive proportional additions; for the evil angels are then to have the consummation of their reward. So that the good angels will have the consummation of their reward. This will be the day of Christ's triumph, and the day will last for ever. This will be the wedding day between Christ and the church, and this wedding day will last foe ever; the feast, and pomp, and entertainments, and holy mirth, and joys of the wedding will be continued to all eternity.
Wednesday, April 16, 2008
The Inclusive Bible: the logical conclusion of dynamic equivalence
The Inclusive Bible called the first egalitarian translation takes dynamic equivalence to its logical conclusion. It not only erases gender-specific language but everything else that anybody might find offensive. In other words it contextualises Scripture fully within the culture of modern western society. The author ("translator") describes it:
"It is a completely new translation of the Bible from the original Hebrew, Aramaic, and koiné Greek into richly poetic, non-sexist, and non-classist modern English."
"It is a completely new translation of the Bible from the original Hebrew, Aramaic, and koiné Greek into richly poetic, non-sexist, and non-classist modern English."
According to reports in the version, God is no longer "Father" but "Father-Mother." The "Son of Man" is rendered "the human one." God's "Right Hand" is recast as God's "mighty hand." The word "night" is used to describe evil rather than "darkness" lest folk with dark skin should be offended. Children are called upon to "heed" their parents but not "obey" them. The Inclusive Bible, uses feminine pronouns in reference to the Spirit. "When the Spirit of truth comes, she will guide you into all truth. She won't speak on her own initiative; rather she'll speak only what she hears, and she'lll announce to you things that are yet to come."
Colossians 3:18-19 reads "You who are in committed relationships, be submissive to each other. This is your duty in Christ Jesus. Partners joined by God, love each other. Avoid any bitterness between you."
It is homosexual-friendly but not marriage-friendly
"Kingdom" is apparently both sexist and authoritarian, so it is replaced by the newly coined word, "kindom." Adam is not a "man," he is an "earth creature."
It is published by a group called Priests for Equality which the author describes as "a Catholic organization working for the full inclusion of women at all levels of the church. They're a project of the Quixote Center, though PFE's leader has retired and his second-in-command has moved on, so they're not sure the project will continue much further."
The author describes the background to the Inclusive Bible:
"Back in the 1980s, PFE started the Inclusive Language Project, resetting the church lectionary readings in non-sexist language because they felt that God-language was one of the biggest barriers to women (and at the time, it was certainly a major step). And since I had already worked on an inclusive lectionary for the Episcopalians, they were glad to have me on board. This grew into wanting to do a full translation of the Bible."
The author describes himself as 'spiritually, an explorer of the edges of consciousness, from Taoism and Zen Buddhism to existential Christianity and Jewish mysticism to everything in between—including Native American medicine practices and various forms of aboriginal shamanism'. He says that the extensive footnotes are especially liberal. 'The commentary, in particular, honors many different religious traditions and perspectives, and owes a great debt to Jungian psychology as well'.
Sr. Nancy Sylvester of the Immaculate Heart of Mary lauds it enthusiastically in the National Catholic Reporter
http://findarticles.com/p/articles/mi_m1141/is_n39_v31/ai_17359837
'This translation frees the text so that you can listen to the Spirit within.'
As Gene Veith points out 'Good as New: A Radical Retelling of the Scriptures' goes further in taking dynamic equivalence to its logical conclusion. It describes itself as "women, gay and sinner friendly." Good as New leaves out the Pastoral Epistles and Revelation, including instead the Gnostic Gospel of Thomas.
http://www.worldmag.com/articles/11157
For a different post that reflects upon 'Good as New' as the culmination of Bible version projects in the 20th century go to http://the-holdfast.blogspot.com/2005/06/secular-bible-for-secular-church-bible.html.
It should be evident why these versions represent dynamic equivalence taken to its logical conclusion when we consider the statements of Eugene Nida father of this theory of translation.
"...God’s revelation involved limitations. ... Biblical revelation is not absolute and all divine revelation is essentially incarnational. ... Even if a truth is given only in words, it has no real validity until it has been translated into life. ... The words are in a sense nothing in and of themselves. ... the word is void unless related to experience" (Nida, Message and Mission, pp. 222-228).
"Because it is a medium of communication within a limited cultural context, human language is unsuited as a vehicle for supernatural, eternal truths that would, in fact, need a language that is unhuman or divine" (Nida, Message and Mission, pp. 224-228, cited by Van Bruggen, p. 76).
Nida writes, "Similarly, in the biblical account, the holy kiss, the wearing of veils, women speaking in the church, and wrestling with an angel all have different meanings than in our own culture" (E. Nida, Message and Missions, p. 41). According to Nida, Jacob’s struggle with the angel is being interpreted psychoanalytically or mythologically (E. Nida, Message and Mission, pp. 41-42). If wrestling with an angel is cultural then what could not come under this category? Nida makes this definition:
"The only absolute in Christianity is the triune God. Anything which involves man, who is finite and limited, must of necessity be limited, and hence relative. Biblical culture relativism is an obligatory feature of our incarnational religion, for without it we would either absolutize human institutions or relativize God" (Eugene Nida, Customs and Cultures, New York: Harper & Row, 1954, p. 282, footnote 22). Yet isn't God being relativised when translators use a name that a tribe or language already has for a heathen deity? This is just the same as what "The Inclusive Bible" does when it too renames God. It has simply reached a further stage on the dynamic equivalence/blasphemy continuum.
Hatred of Sin: a mark of grace
1. His wrongs done to Christ will prick him most. If the wrongs be done by others, they affect him; if by himself, they some way faint him. Wholeness of heart, under wronging of Christ, is too great an evidence that there is little or no ground for application of his satisfaction; but it is kindly like, when wrongs done to Christ affect most.
2. When not only challenges for sin against the law, but for sins against Christ and grace offered in the gospel, do become a burden, and the greatest burden.
3. When the man is made to mind secret enmity at Christ, and is disposed to muster up aggravations of his sinfulness on that account, and cannot get himself made vile enough; when he has a holy indignation at himself, and with Paul counts himself the chief of sinners; even though the evil was done in ignorance, much more if it has been against knowledge. It is no evil token when souls are made to heap up aggravations of their guilt for wrongs done to Christ, and when they cannot get suitable expressions sufficiently to hold it out, as it is an evil token to be soon satisfied in this. There are many that will take with [admit to] no challenge for their wronging Christ; but behold here how the prophet insists, both in the words before, in these, and in the following words; and he can no more win off the thoughts of it, than he can win off the thoughts of Christ’s sufferings.
Rev. James Durham
Extracted from Christ Crucified: The Marrow of the Gospel in Seventy-Two Sermons on the Fifty- Third Chapter of Isaiah
2. When not only challenges for sin against the law, but for sins against Christ and grace offered in the gospel, do become a burden, and the greatest burden.
3. When the man is made to mind secret enmity at Christ, and is disposed to muster up aggravations of his sinfulness on that account, and cannot get himself made vile enough; when he has a holy indignation at himself, and with Paul counts himself the chief of sinners; even though the evil was done in ignorance, much more if it has been against knowledge. It is no evil token when souls are made to heap up aggravations of their guilt for wrongs done to Christ, and when they cannot get suitable expressions sufficiently to hold it out, as it is an evil token to be soon satisfied in this. There are many that will take with [admit to] no challenge for their wronging Christ; but behold here how the prophet insists, both in the words before, in these, and in the following words; and he can no more win off the thoughts of it, than he can win off the thoughts of Christ’s sufferings.
Rev. James Durham
Extracted from Christ Crucified: The Marrow of the Gospel in Seventy-Two Sermons on the Fifty- Third Chapter of Isaiah
Friday, April 11, 2008
The conversion of John Stevenson of Carrick
Both doctrine and application had great weight with me, and made me go away longing to be reconciled to God, and resolved never to be easy till it were so. After this, in the same year, 1678, and 12th of August, I heard Mr John Welsh on Craigdowhill, who preached on the above- named text, 2 Cor. v. 20, and insisted chiefly on this, "We beseech you, be ye reconciled to God." In speaking to which words, the Lord helped his servant, not only to show what it was to be reconciled to God, but also earnestly to press reconciliation, and to make a free, full, and pressing offer of glorious Christ as Mediator and day's-man, and the great peace-maker, who would make up the breach, and bring about this much needed reconciliation. I, being fully convinced how greatly I needed this reconciliation and day's- man, who is the only way to the Father, I with all my heart and soul did cordially and cheerfully make the offer welcome, and with out known guile, did accept of and receive glorious Christ on his own terms in all his offices as Mediator, and did give myself away to the Lord in a personal and perpetual covenant never to be forgotten, accepting of God for my Lord, and my God, and my guide to the death, and great reward after it; resolving, though strange lords had dominion over me, yet henceforth I would be called by His name, whom I now avouched for my only God and Lord; upon which I took the heavens, earth, and sun in the firmament that was shining on us, as also the ambassador who made the offer, and clerk who raised the Psalms, I say, I took all these to witness in the great judgment-day, that I had uprightly and cheerfully entered into this everlasting marriage covenant, resolved through grace to be stedfast in his covenant till death.
After which, my soul was filled with joy and peace in believing; it was a joy unspeakable and glorious, having now got good hope through grace, that though he was angry, yet now his anger was turned away, and he was now become my salvation. I rejoiced in the thoughts of my new relation to God the Saviour, and felt the ravishing sweetness of a reconciled state, and went away firmly resolving that I would walk all my days in the bitterness of my soul, and never be vainly lifted up, but would fear the Lord and his goodness, who had so far condescended to stoop so low as to pardon a rebel, and be reconciled and pacified to me after all I had done, and all my bones at this very time shall and do cry out, "Who is a God like unto thee, a God keeping covenant, and whose faithfulness and mercy endure to all generations ?" Though after this sensible and sweet covenanting with God on the hill of Craigdow, I always studied to improve this covenant relation with God, according to my various cases, tentations, necessities, and distresses, yet the most memorable time of my renewing this covenant was at Craigdarroch in Nithsdale.
In the year 1686, where in secret prayer the Lord determined to renew that covenant I had entered into with him on Craigdowhill, and wonderfully condescended to bring me as it were nigh to his seat, and filled my mouth with arguments, and allowed me to plead with him as a man does with a reconciled friend; there was I helped with great enlargement to renew and adhere to the everlasting covenant, and there the kind God manifested himself to me otherwise than to the world, and I may say that truly my fellowship was with the Father, and with his dear Son Jesus, in as sensible a way and eminent degree as ever I met with before or since, though many times he has been even since kind to my soul."
After which, my soul was filled with joy and peace in believing; it was a joy unspeakable and glorious, having now got good hope through grace, that though he was angry, yet now his anger was turned away, and he was now become my salvation. I rejoiced in the thoughts of my new relation to God the Saviour, and felt the ravishing sweetness of a reconciled state, and went away firmly resolving that I would walk all my days in the bitterness of my soul, and never be vainly lifted up, but would fear the Lord and his goodness, who had so far condescended to stoop so low as to pardon a rebel, and be reconciled and pacified to me after all I had done, and all my bones at this very time shall and do cry out, "Who is a God like unto thee, a God keeping covenant, and whose faithfulness and mercy endure to all generations ?" Though after this sensible and sweet covenanting with God on the hill of Craigdow, I always studied to improve this covenant relation with God, according to my various cases, tentations, necessities, and distresses, yet the most memorable time of my renewing this covenant was at Craigdarroch in Nithsdale.
In the year 1686, where in secret prayer the Lord determined to renew that covenant I had entered into with him on Craigdowhill, and wonderfully condescended to bring me as it were nigh to his seat, and filled my mouth with arguments, and allowed me to plead with him as a man does with a reconciled friend; there was I helped with great enlargement to renew and adhere to the everlasting covenant, and there the kind God manifested himself to me otherwise than to the world, and I may say that truly my fellowship was with the Father, and with his dear Son Jesus, in as sensible a way and eminent degree as ever I met with before or since, though many times he has been even since kind to my soul."
From "Select Biographies" by Rev. W.K.Tweedie
Thursday, April 10, 2008
the 12 most important things to learn
It would be a good practice to meditate on one of these 12 lessons during each month of the year.
THINGS TO BE PONDERED
A course of twelve lessons, which I have begun to learn, and should not cease to remember.
Rev. John Kennedy, Dingwall
THINGS TO BE PONDERED
A course of twelve lessons, which I have begun to learn, and should not cease to remember.
Rev. John Kennedy, Dingwall
1. That I was once "without God in the world." I did think sometimes then that I had a God; but "the living God" I neither sought nor knew. This I learned when Jehovah, as Lawgiver and Judge, presented and pressed His claims. The God who then addressed me was new to me. At first I thought Him to be a "hard Master," and I rose rebelliously against Him; and even when I was compelled to allow that He was righteous I could not venture to approach Him. When I knew Him as the God of salvation, I recognised Him as the same who spake to me from Sinai; but now I could not refrain from drawing near, assured that He was Jehovah, and in the same measure hoping that he would be gracious (Eph. ii. 10; Matt. xxv. 24; Ps. li. 4, cxxx. 3, 4).
2. That during the years of my ignorance I loved to sleep, because I disliked the care and the work to which the Lord was calling me. When He first awakened me I cried for "a little more sleep." I feared to ask to be allowed to sleep alway, and I thought it hard that He would not give me "a little more." I then asked for "a little more slumber;" but this too was sternly refused. I then requested at the least "a little more folding of the hands to sleep;" but though I twice abated my request, I sued in vain. At last I stretched out my hands, but it was to work and not to Christ I rose from the sluggard's bed to toil for self. But sin revived when I began to work. "The commandment" which aroused me stirred up sin and revived sin proved stronger than awakened me-so it slew me, and I died (Prov. xxiv. 33; Rom. vii. 9).
3. That I was as impotent before the calls of the Gospel as before the claims of the law, and that my faith, as surely as my Saviour, must be of God; that the operation of the Holy Ghost in applying was as necessary to me as the acting of the Father in providing, and the work of the Son in purchasing, redemption (John vi. 44; Eph. ii. 8).
4. That it was both vain and forbidden to search for Christ except in "the word of the truth of the Gospel;" and that there was to me no warrant of faith in Jesus but the testimony of God regarding Him to men as sinners. This I learned after vainly seeking a vision of Christ's glory, and traces of his Spirit's work in my soul, in evidence of His "goodwill" to me (John v. 39).
5. That the Person of Christ as "the Word made flesh" was the only foundation on which I might rest my soul; and that the merit of His precious blood was the only ground; even in Him the Daysman, on which I could present myself to God as a suppliant for mercy. Having strained to the utmost the power of "flesh and blood to acquire a satisfying view of His merit in the light of His personal glory," I was left in wearied weakness, utterly benighted, before the sovereign grace of the Father in heaven; and when at last I reached, and found rest in, Christ, it was because I was called, as was Lazarus, out of the grave. "Come forth," was the effectual call of the Son of God; and from among the dead I came, unconsciously quickened, but consciously lost, to Him who is "all in all" (Matt. xvi. 17, 18; Acts xx. 28; Eph. i. 7).
6. That given grace requires more grace. "More grace" is the cry of the new heart in the quickened soul, as surely as it is the promise of God in the Gospel. I thought I could keep the treasure I got when I found the Messiah; but I soon learned that He must rather keep me. I needed grace to make use of the grace which I had received. I leaned on my first experience, and my dead weight soon smothered all its joy and fervour. Fool as I was, I put Christ's gift instead of Christ Himself; He withheld His giving, and I fainted under a sense of poverty. I required to come back as a beggar again to the storehouse of grace, but I felt I could not come unless the Father drew me. I thought it hard to he compelled yet to beg, but harder still that I could not even do the begging without help from God (James iv. 6; John vi. 45; Isa. xl. 29).
7. That it is possible to sleep, but impossible to be happy, with an idol in the heart. The Lord may allow me to go to the sluggard's bed for a time; but when I am awake His anger against idolatry will cast a scaring shadow on my heart, and my flesh may be furrowed by the rod, till I resolutely cast the accursed thing away (Cant. v. 2; Josh. vii.; Hosea ii. 15).
8. That assurance not weakened by unwatchfulness is not worth the having; and that while true assurance is never enjoyed on the bed of sloth, it yet is never the mere reward of toil; that the wise course, in order to its recovery when it is lost, is to seek reviving grace in order to renewed believing, that fruits may be produced to certify my calling and election; but that, even if these are certified, I am still dependent on the Spirit's grace for my ascertaining them, and for so sealing the fruits which evidence them as to satisfy my conscience (2 Peter i. 5-11).
9. That the poverty which results from sloth hath always pride and unbelief as its companions, brings a most real dearth upon my soul, and is worse than weakness in the work of God; but that the healthiest tone of spirit and the best preparation for work or trial is willing, conscious, and trustful dependence on the grace that is m Christ (Prov. xxiv. 32, 33; 2 Cor. xii. 9, 10).
10. That the more I know the better I like Christ as a Master, and the less I think of myself as a servant; that if I had ceased to serve when I ceased to be satisfied with my performances I would have struck work long ago; and that the tasted bitterness of my iniquity in holy things makes the Master's grace all the sweeter when I come to Him for cleansing and for help.
11. That it is extremely difficult to combine the reverence and the boldness of the child in my state of feeling in drawing nigh to God. If I lose the one I become a presumptuous fool; and if I lose the other I become a cowering slave. The child's way is a narrow one between presumption on the one hand and unbelief on the other; and he can walk in it only as the everlasting arms sustain and draw him (Heb. x. 19-22; xii. 28, 29).
12. That the only death I can venture to die is death deprived of its sting on Calvary, and which is a gate of entrance to Zion-death made harmless by the cross of Christ, and made useful as a messenger to bring me to His presence. I can venture to die when I am assured that, as I part with my body for a season, I shall part with my sin for ever.
Wednesday, April 09, 2008
The Love of Christ
Rev John Maclaurin
Comparisons can give but a very imperfect view of this love which passeth knowledge. Though we should suppose all the love of all the men that ever were, or shall be on the earth, and all the love of the angels in heaven, united in one heart, it would be but a cold heart to that which was pierced with the soldier's spear. The Jews saw but blood and water, but faith can discern a bright ocean of eternal love flowing out of these wounds. We may have some impression of the glory of it, by considering its effects.
We should consider all the spiritual and eternal blessings, received by God's people for four thousand years before Christ was crucified, or that have been received since, or that shall be received till the consummation of all things; all the deliverances from eternal misery; all the oceans of joy in heaven; the rivers of waters of life, to be enjoyed to all eternity, by multitudes as the sands of the sea-shore - we should consider all these blessings as flowing from that love, that was displayed in the cross of Christ.
Maclaurin's writings have been held in very high regard. Dr John Brown called Maclaurin "the most profound and eloquent Scottish theologian of the last [18th]century". His sermon, "Glorying in the Cross of Christ," is reckoned to be one of the best sermons in print. Maclaurin was born iu 1693, and was the eldest son of the minister of the parish of Glendaruel, Argyleshire. Having studied divinity at Glasgow and at Leyden, he was in 1719 ordained minister at Luss on the shores of Loch Lomond. He translated the psalms into Gaelic. In 1723 he became minister of what was then known as the North-west Parish in Glasgow. Maclaurin supported the popular or Evangelical party in the Church of Scotland. He took a close interest in the revivals at Kilsyth and Cambuslang. He was the friend and correspondent of Jonathan Edwards, and on one occasion collected contributions among his friends in Scotland, to assist Edwards in a period of difficulty. He died in 1754.
Friday, March 21, 2008
Long Sermons or Short?
The Original Secession Magazine (Vol 5, 1860-61-62) took notice of a remark in the London Times, "We really wish that clergymen would remember that even a good sermon, more than three-quarters of an hour in length, is a bore from the moment that the third quarter is up." It would be hard to find many who would agree to even this criticism these days. Half-an-hour or 20 minutes is too long for many. The article by the Original Secession Magazine makes the point that 'such restrictions are directly opposed to the design of preaching—to the sanctification of the Sabbath—to the Directory for Public Worship—to the examples of the best ministers of the primitive and reformed churches'. 'The sanctification of the Sabbath requires that we "spend the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy." Unless it can be shown that the private exercises are more important than those which are public, the balance of due proportion must be kept up between them. But the testimony of the Spirit and the experience of God's saints give the preponderance to the exercises of the sanctuary."The Lord loveth the gates of Zion more than all the
dwellings of Jacob." If the worshippers know anything of the spirit of their Lord, they will do so also. If David could say that a day in the courts of the Lord was better than a thousand, we cannot understand how the shortest services should be most prized by any who profess to worship David's God'.
'Such restrictions have never been known to the Church except in an age of formal Christianity, or at a time when religious entertainment is fashionable, and multitudes enter the house of God, not to worship — not to have the head enlightened and the heart enlarged,—but merely to obtain a little intellectual excitement, in order to relieve the tedium of the Sabbath.' This is very true in our own day but I fear it is excitement of a kind other than intellectual that is sought within many so-called evangelical or otherwise churches.
The Magazine makes the points that in 'almost anything else but the service of God, hours are freely devoted without a grumble'. Worldly entertainments all demand much more than this. Reading the newspaper takes many longer than this. 'Until we see similar brevity in the time devoted to business, to recreation, to meetings for carnal pleasure, we will not believe either in the consistency or the sincerity of those who would reduce the public worship of God to the smallest possible limits. Is the message of God to men the only subject that can be crushed within the compass of a few minutes?'
Men debate for hours on politics and discuss various other topical matters. Is the message of heaven less important? 'Is the salvation of the soul, or the communion of the spirit with God in His Word, less interesting?'
The Magazine article puts its finger on the real reasons behind such objections. 'The secret of the matter lies in the fact, that the former is opposed to, while the latter is in harmony with, the depravity of human nature. Will any rational man say that one, two, or three hours may be requisite for the discussion of some philosophical principle, or the exposition of some natural law, while half-an-hour, or, at most, thirty-five minutes, is quite sufficient for expounding and applying the sublime and mysterious doctrines of grace? The idea is preposterous.
If eternity, with all the additional light of the upper sanctuary, will never exhaust the themes of the gospel, is the herald of the cross— the commissioned ambassador of Christ—to be bound down to a few fleeting moments in proclaiming the word and will of the living God?
Is it not a mockery of God and men to deal thus with the questions of life and death—with the present privileges and eternal interests of gospel hearers ? The men of the world and the votaries of pleasure will have time for the accomplishment of their special objects, so also must the Church and the gospel ministry have a due proportion of time for the service of the sanctuary. It is not becoming the house of God, nor in keeping with subjects of eternal moment, for either ministers or people to be pulling out watches, as if God were being served by the minute, and as if there was anxiety lest He should get more time than was due. All such habits have sprung from mere conventional ideas, and the want of a proper sense of that reverence which is due to the God of the sanctuary'.
The Magazine states: 'We are no advocates for protracted sermons, much less for long
prayers; but we protest against the modern restrictions which many, with self-constituted authority, would impose upon the worship of God. The want of spiritual appetite, and reluctance to make any sacrifice for the service of God, are the chief sources from which such restrictions emanate. Full of the world and its pleasures, there is little longing after the bread of life. Were gospel hearers earnest in their preparation for public worship, and found, like the Psalmist, waiting to hear what God the Lord will speak unto His people, there would be no desire to bring the sermon within the limits of half an hour, or to restrict the whole service of the Sabbath to ninety minutes, as is now done in some fashionable churches'.
These restrictions do not allow for the liberty and outpouring of the Holy Spirit. 'By such things the Spirit is grieved and quenched, while the hungering and thirsting children of God are deprived of that full provision which the Master of assemblies has made for His own house. It is alike dishonouring to God and to His commissioned servants to expect the prayerful preparation of a discourse that must be eut short, however momentous the theme, when the conventional minutes are exhausted'. 'The complaints of restless hearers in reference to the length of a sermon, are impertinencies which ought to have no place among sincere and spiritual worshippers. We cannot conceive of Christ or His Apostles being guided in their work by any such inventions or influences. With them, and with every genuine ambassador, the fleeting moments of time are forgotten while dealing with the realities of eternity'.
The sabbath services are vitally important: 'As each Sabbath comes with a special message, and may be the last to some gospel hearer, it becomes the herald of the cross to furnish that message, although he may exceed the tolerated limits of modern taste. In the time requisite, as well as in the message propounded, the minister can have no master but Christ—no dictation in the matter of duty but the guidance of the Spirit of God'.
We are speaking of the sabbath rather than midweek meetings where the nature of the day will mean that there must be some thought given to time. The general principle for all exercises of public worship, however, is well stated as follows. 'To preach or pray by the minute is little more than mechanical devotion'.
The magazine article concludes: 'In regard to long or short sermons, we must be guided by subjects and circumstances; but we repudiate all such conventional limits as are set by...fastidious hearers. The matters of the ministerial embassy are too weighty to be regulated, either in mode or measure, by the flippant dictum of popular opinion'.
The Free Presbyterian Church of Scotland website puts the whole matter rather well in the following way:
'A ten-minute sermon once a week is unlikely to convey much biblical teaching. That is why the Free Presbyterian Church teaches its congregations through sermons of 30-60 minutes' duration, twice on the Lord's Day, and usually at midweek prayer meetings. A recent survey shows that most people in the U.K. gain their knowledge of Christianity through sermons and would like to have more information provided this way. If people are to attain to a saving knowledge of Christ they must find this knowledge in the Bible...It is hardly remarkable, however, when people are not sufficiently aware that the Bible is God's Word from which the Church must derive all her teaching.'
dwellings of Jacob." If the worshippers know anything of the spirit of their Lord, they will do so also. If David could say that a day in the courts of the Lord was better than a thousand, we cannot understand how the shortest services should be most prized by any who profess to worship David's God'.
'Such restrictions have never been known to the Church except in an age of formal Christianity, or at a time when religious entertainment is fashionable, and multitudes enter the house of God, not to worship — not to have the head enlightened and the heart enlarged,—but merely to obtain a little intellectual excitement, in order to relieve the tedium of the Sabbath.' This is very true in our own day but I fear it is excitement of a kind other than intellectual that is sought within many so-called evangelical or otherwise churches.
The Magazine makes the points that in 'almost anything else but the service of God, hours are freely devoted without a grumble'. Worldly entertainments all demand much more than this. Reading the newspaper takes many longer than this. 'Until we see similar brevity in the time devoted to business, to recreation, to meetings for carnal pleasure, we will not believe either in the consistency or the sincerity of those who would reduce the public worship of God to the smallest possible limits. Is the message of God to men the only subject that can be crushed within the compass of a few minutes?'
Men debate for hours on politics and discuss various other topical matters. Is the message of heaven less important? 'Is the salvation of the soul, or the communion of the spirit with God in His Word, less interesting?'
The Magazine article puts its finger on the real reasons behind such objections. 'The secret of the matter lies in the fact, that the former is opposed to, while the latter is in harmony with, the depravity of human nature. Will any rational man say that one, two, or three hours may be requisite for the discussion of some philosophical principle, or the exposition of some natural law, while half-an-hour, or, at most, thirty-five minutes, is quite sufficient for expounding and applying the sublime and mysterious doctrines of grace? The idea is preposterous.
If eternity, with all the additional light of the upper sanctuary, will never exhaust the themes of the gospel, is the herald of the cross— the commissioned ambassador of Christ—to be bound down to a few fleeting moments in proclaiming the word and will of the living God?
Is it not a mockery of God and men to deal thus with the questions of life and death—with the present privileges and eternal interests of gospel hearers ? The men of the world and the votaries of pleasure will have time for the accomplishment of their special objects, so also must the Church and the gospel ministry have a due proportion of time for the service of the sanctuary. It is not becoming the house of God, nor in keeping with subjects of eternal moment, for either ministers or people to be pulling out watches, as if God were being served by the minute, and as if there was anxiety lest He should get more time than was due. All such habits have sprung from mere conventional ideas, and the want of a proper sense of that reverence which is due to the God of the sanctuary'.
The Magazine states: 'We are no advocates for protracted sermons, much less for long
prayers; but we protest against the modern restrictions which many, with self-constituted authority, would impose upon the worship of God. The want of spiritual appetite, and reluctance to make any sacrifice for the service of God, are the chief sources from which such restrictions emanate. Full of the world and its pleasures, there is little longing after the bread of life. Were gospel hearers earnest in their preparation for public worship, and found, like the Psalmist, waiting to hear what God the Lord will speak unto His people, there would be no desire to bring the sermon within the limits of half an hour, or to restrict the whole service of the Sabbath to ninety minutes, as is now done in some fashionable churches'.
These restrictions do not allow for the liberty and outpouring of the Holy Spirit. 'By such things the Spirit is grieved and quenched, while the hungering and thirsting children of God are deprived of that full provision which the Master of assemblies has made for His own house. It is alike dishonouring to God and to His commissioned servants to expect the prayerful preparation of a discourse that must be eut short, however momentous the theme, when the conventional minutes are exhausted'. 'The complaints of restless hearers in reference to the length of a sermon, are impertinencies which ought to have no place among sincere and spiritual worshippers. We cannot conceive of Christ or His Apostles being guided in their work by any such inventions or influences. With them, and with every genuine ambassador, the fleeting moments of time are forgotten while dealing with the realities of eternity'.
The sabbath services are vitally important: 'As each Sabbath comes with a special message, and may be the last to some gospel hearer, it becomes the herald of the cross to furnish that message, although he may exceed the tolerated limits of modern taste. In the time requisite, as well as in the message propounded, the minister can have no master but Christ—no dictation in the matter of duty but the guidance of the Spirit of God'.
We are speaking of the sabbath rather than midweek meetings where the nature of the day will mean that there must be some thought given to time. The general principle for all exercises of public worship, however, is well stated as follows. 'To preach or pray by the minute is little more than mechanical devotion'.
The magazine article concludes: 'In regard to long or short sermons, we must be guided by subjects and circumstances; but we repudiate all such conventional limits as are set by...fastidious hearers. The matters of the ministerial embassy are too weighty to be regulated, either in mode or measure, by the flippant dictum of popular opinion'.
The Free Presbyterian Church of Scotland website puts the whole matter rather well in the following way:
'A ten-minute sermon once a week is unlikely to convey much biblical teaching. That is why the Free Presbyterian Church teaches its congregations through sermons of 30-60 minutes' duration, twice on the Lord's Day, and usually at midweek prayer meetings. A recent survey shows that most people in the U.K. gain their knowledge of Christianity through sermons and would like to have more information provided this way. If people are to attain to a saving knowledge of Christ they must find this knowledge in the Bible...It is hardly remarkable, however, when people are not sufficiently aware that the Bible is God's Word from which the Church must derive all her teaching.'
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