sad divisions that make us lose the fair scent of the Rose of Sharon

"One day when he [Samuel Rutherford] was preaching in Edinburgh," says Robert Woodrow, "after dwelling for some time on the differences of the day, he broke out with: 'Woe is unto us for these sad divisions that make us lose the fair scent of the Rose of Sharon', and then he went on commending Christ, going over all his precious styles and titles about a quarter of an hour; upon which the laird of Glanderston said, 'Ay, now you are right; hold you there'."

Rutherford mentions the same concern - that sad times and energy in combating divisions and defections may cloud the loveliness of Christ if we are not careful - in the Trial and Triumph of Faith. He says,'the truth is, while we endeavour to gain a grain-weight of truth, it is much if we lose not a talent-weight of goodness and Christian love'. Rutherford was such a resolute defender of the truth, however, out of devotion to Christ as King and Head of the Church. We ought not to run to the other danger of abandoning any contention for the faith and the truth because there is a temptation that we may not keep it in balance with everything else.

Rutherford is very wise in his counsel. He says that we need to keep the glory of Christ in view together with the condition of the times so that we know what we are contending for. It is lack of love for Christ that hinders faithful contending. 'Christ hath too many occasional friends; but the ground of all is this, "I love Jesus Christ, but I have not the gift of burning quick for Christ." Oh, how securely should faith land us out of the gun-shot of the prevailing power of a black hour of darkness! Faith can make us able to be willing, for Christ, to go through a quarter of hell's pain'. We also need to view free grace lest we think of ourselves more highly than we ought and think that we earn something by faithful contending.

Listen to Rutherford's commendation of the Rose of Sharon.

Should Christ, the condition of affairs we are now in, the excellency of free grace, be seen in all their own lustre and dye, we should learn much wisdom from these three. Christ speedeth little in conquering of lovers: because we have not "seen his shape at any time," we look not upon Christ, but upon the accidents that are beside Christ; and therefore, few esteem Christ a rich pennyworth. But there is not a rose out of heaven, but there is a blot and thorn growing out of it, except that one only rose of Sharon, which blossometh out glory. Every leaf of the rose is a heaven, and serveth "for the healing of the nations;" every white and red in it, is incomparable glory; every act of breathing out its smell, from everlasting to everlasting, is spotless and unmixed happiness. Christ is the outset, the master-flower, the uncreated garland of heaven, the love and joy of men and angels. But the fountain-love, the fountain-delight, the fountain-joy of men and angels is more; for out of it floweth all the seas, springs, rivers, and floods of love, delight, and joy. Imagine all the rain and dew, seas, fountains, and floods, since the creation, were in one cloud, and these multiplied in measures, for number to many millions of millions, and then divided in drops of showers to an answerable number of men and angels;—this should be a created shower, and end in a certain period of time; and this huge cloud of so many rivers and drops, should dry up, and rain no more. But we cannot conceive so of Christ: for if we should imagine millions of men and angels to have a coeternal dependent existence with Christ, and they eternally in the act of "receiving grace for grace out of his fullness," the flux and issue of grace should be eternal, as Christ is. For Christ cannot tire or weary from eternity to be Christ; and so, he must not, he cannot but be an infinite and eternal flowing sea, to diffuse and let out streams and floods of boundless grace. Say that the rose were eternal; the sweet smell, the loveliness of greenness and colour must be eternal.

Oh, what a happiness, for a soul to lose its excellency in His transcendent glory! What a blessedness for the creature, to cast in his little all, in Christ's matchless all-sufficiency! Could all the streams retire into the fountain and first spring, they should be kept in a more sweet and firm possession of their being, in the bosom of their first cause, than in their borrowed channels that they now move in. Our neighbourhood, and retiring in, to dwell forever and ever in the fountain-blessedness, Jesus Christ, with our borrowed goodness, is the firm and solid fruition of our eternal happy being. Christ is the sphere, the connatural first spring and element of borrowed drops, and small pieces of created grace. The rose is surest in being, in beauty, on its own stalk and root: let life and sap be eternally in the stalk and root, and the rose keep its first union with the root, and it shall never wither, never cast its blossom nor greenness of beauty. It is violence for a gracious soul to be out of his stalk and root; union here is life and happiness; therefore the Church's last prayer in canonic Scripture is for union, (Rev. 22:20.) "Amen: Even so, come, Lord Jesus." It shall not be well till the Father, and Christ the prime heir, and all the weeping children, be under one roof in the palace royal. It is a sort of mystical lameness, that the head wanteth an arm or a finger; and it is a violent and forced condition, for arm and finger to be separated from the head. The saints are little pieces of mystical Christ, sick of love for union. The wife of youth, that wants her husband some years, and expects he shall return to her from oversea lands, is often on the shore; every ship coming near shore is her new joy; her heart loves the wind that shall bring him home. She asks at every passenger news: "Oh! saw ye my husband? What is he doing? When shall he come? Is he shipped for a return?" Every ship that carrieth not her husband, is the breaking of her heart. What desires hath the Spirit and Bride to hear, when the husband Christ shall say to the mighty angels, "Make you ready for the journey; let us go down and divide the skies, and bow the heaven: I will gather my prisoners of hope unto me; I can want my Rachel and her weeping children no longer. Behold, I come quickly to judge the nations." The bride, the Lamb's wife, blesseth the feet of the messengers that preach such tidings, "Rejoice, O Zion, put on thy beautiful garments; thy King is coming." Yea, she loveth that quarter of the sky, that being rent asunder and cloven, shall yield to her Husband, when he shall put through his glorious hand, and shall come riding on the rainbow and clouds to receive her to himself.

schism undoubted in the body of Christ

Although Carl Trueman seems to have a more shrewd insight into what makes the Church of Scotland evangelical tick, several Free Church ministers here, here and here are inviting them over to the Free Church, in some cases with a glimmer of a promise of relaxed distinctives. Some of the comment makes reference to the scandal of schism. Yet it seems strange that only last week the Free Church General Assembly approved the December Commission of Assembly's removal of the suspension of the Free Church (Continuing) Ministers in 2000. We have no affiliation to either but the matter is extremely baffling. What is strange is that it was expressly stated: "strictly on the grounds that the FCC is a denomination distinct from and separate from the FCS as affirmed in the judgment of the Court of Session in the finding referred to above." "Were these men not now a separate and fully-operative church apart from the FCS there would be good reason for regarding their suspensions as still valid and such action as proposed here for the FCS to take would not be called for". The logic is impenetrable. It is strange because it is unclear how ecclesiastical discipline can be lifted purely on the basis that the parties are now in a separate denomination. Does this not give open licence to anyone to become a fugitive from discipline in that simply because they are within a different denomination? Does it not also undermine the church discipline if censures can be lifted without repentance on the behalf of the parties involved? This is acknowledged as a difficulty but said to be only a temporary departure from the principle that evidence of repentance is due from parties under discipline prior to their being restored. Not only this but it is expressly said that it is difficult to see how these suspensions can have any meaningful purpose for the FCS now, although this is not to admit that they were inappropriate when imposed'.

The FCS does not see the fact that the FCC is in direct competition as a censurable offence either. "The fact that the FCC may still claim to be the FCS, and thus the rightful successors to the 1843 Free Church, should not be regarded by the FCS as a barrier to removing the suspensions or undertaking any of the other proposals set out in this report".

All of this, apparently, should demonstrate that "the FCS will show publicly that they value highly the unity of Christ’s visible church and the interests of the gospel". Rather than recognise a schism and seek to heal it, they believe the best way to heal it is to recognise the other party as a separate denomination and this apparently removes the schism and restores peace. The fact that they go on to dwell upon resolving property issues shows that this motivation lies behind this action.

We can see how very far Scottish Presbyterianism has drifted from the true concern of the Westminster Divines and the Second Reformation, represented by James Durham, Samuel Rutherford and George Gillespie for the unity of the visible Church. Most presbyterian denominations in Scotland with their constant cycle of fraternal niceties seem to think that this constitutes unity and smoors over the fact of schism. The Westminster Divines were of an entirely different view. As James Walker records, when the Independents proposed to the Westminster Assembly a friendly co-existence and occasional communion, it was resolutely declined with the explanation. "That will be no plain and total separation," said the former ; "we shall be working substantially towards the same end." "So,"it was answered, "might the Donatists and Novatians have pled, and indeed almost all the separatists who have figured in the Church's history. Such separation was unknown in the apostles' time, unless it were
used by false teachers : all who professed Christianity then held communion together as one Church. If you can join with us occasionally in acts of worship, you ought to act with us in joint communion, not in separated congregations. God's way of revealing truth to such as are otherwise minded, is not by setting men at a distance from each other. That you should be a distinct Christian organization, taking members from our Churches who may have scruples of conscience, is schism undoubted in the body of Christ."

CofS General Assembly requires evangelicals to sin

This is what is behind the accurate Scotsman headline 'Kirk orders ban on gay minister debate'. Evangelicals adhere to what the ordination service in the Church of Scotland outlines: that the Scriptures of the Old and New Testament are the supreme rule of faith and life in the Church of Scotland. They are now being asked not to adhere to the Scriptures and denounce homosexuality as a sin. They have ruled that no members can speak in public on the issue of openly homosexual, non-celibate ministers. Only the Church and Society, HIV/Aids Project and Mission Discipleship committees can speak out on the broader issue of human sexuality. The General Assembly has instructed all authoritative bodies within Scotland's national church to avoid any public comment on the matter -- including press releases, briefings to the media, and blogging -- and to avoid taking any decisions in relation to 'contentious matters of human sexuality, with respect to Ordination and Induction to the Ministry of the Church of Scotland, until 31 May 2011'. They have done this while insisting that the induction of Scott Rennie proceeds.

What we are witnessing is the outworking of the controversial Life and Work editorial which stated. 'The dissenters who have taken ordination vows to preserve the unity and peace of the Church perhaps ought to 'agree to differ' on this and allow the Church of Scotland to remain a broad and inclusive church that can celebrate its diversity while remaining true to the Gospel.' They are being forced to agree to differ. In terms of the ordering of the Assembly's business evangelicals have been ambushed and outflanked and in terms of so-called 'unity', patronised and whitewashed. One evangelical was quoted as recognising this - members were now "effectively prevented from speaking out in public on this". This cannot possibly bind anyone authoritatively, apart from the fact that

two-thirds of the presbyters within the Church had no vote upon it their ordination vows resist it. Evangelicals must protest and speak out or else they are complying with sinful terms. The Lochcarron-Skye overture noted that "a lengthy period of reflection has elapsed without a resolution of the issue". This is now to be extended.

 

In commending the motion, the Rev Angus Morrison (once a very conservative evangelical) said any split in Church ranks would be a "deeply flawed" solution to the issue. "It is comparatively easy to split a church, but the challenge of healing the divisions is of an entirely different nature," he said. "The notion that these tensions within a church can best be solved by going separate ways is deeply flawed. It is a path rather to the multiplication of problems."  The idea is to let things cool down and take the momentum out of separation.

The decision has not gone under the Barrier Act which would make it constitutional as happened with the ordination of women which was passed with the consent of a majority of Presbyteries on 22nd May 1968. This may yet happen. The fact is that it was even before that point for evangelicals to realise that Scripture had been cast aside. This happened constitutionally, when the Confession was modified. It also happened in 1843 when a schism was made by those remaining in the CofS with those who realised that the constitution of the CofS could only be maintained outwith the Establishment.

The CofS and the rejection of the Bible

This is an addition to the previous post commenting on the recent debate.

 

What we see is that when Scripture is abandoned, all wisdom and reason are set aside any argument will do to defend personal preference, "they have rejected the word of the LORD; and what wisdom is in them?" (Jer. 8:9)

 

The Church of Scotland was once known as the fairest daughter of the Reformation on account of the purity and extent of her adherence to Scripture.

 

In the Scots Confession (1560) the Reformers write, "if any man will note in this our confession any article or sentence repugnant to God's holy word, that it would please him of his gentleness, and for Christian charity's sake, to admonish us of the same in writing; and we, of our honour and fidelity, do promise unto him satisfaction from the mouth of God (that is, from his holy scriptures), or else reformation of that which he shall prove to be amiss".

 

The Church of Scotland long ago abandoned this position and in doing so abandoned any moral claim to be known as the true heirs of such men. How infinitely far from it they are now. We ought to have the spirit of mourning.

 

"how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!...Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified himself.   The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation". (Lam 1:1. 9, 10). 

 

The Church of Scotland has set out a clear stall

says Alyson Thomson, head of communications, "it is a modern church for a modern Scotland. The commission is delighted that the Church has, as Scott Rennie requested, taken an honest look at itself over the issue of sexuality and decided that the values of fairness, equality, dignity and respect are of more worth than those of ignorance and intolerance." The tone of this reflects the tone and type of argument adopted by those defending Rennie throughout the public portion of the debate.

The arguments are emotive, sociological and fallacious. The stall is anything but clear in terms of clear thinking and arguing.

First we have the fallacy of appealing to novelty (argumentum ad novitatem). This assumes that what is modern is good, correct or superior simply because it is modern.
This is also seen in the language used by the media to describe evangelical opposition under the label "traditionalists". The assumption is that because what is modern is good - the only reason you oppose it must be because you think that what is old and traditional is good.

It is entirely inflammatory and incorrect to describe the opposition as ignorant and intolerant. It is another fallacy, this time one that employs insultive, compromising or pejorative language to influence the judgement of others. It is also an ad hominem personal attack. Don't listen to the arguments of these people they are intolerant and ignorant. It doesn't matter how well the opposition reason then, they have been characterised as ignorant and shouldn't be listened to.

Then we have George Cowie of the Aberdeen Presbytery saying: "Are we to tell people that because of the way God made you, you must live alone and not have a life's companion?" This is the naturalistic fallacy or appeal to nature, which claims that what is, is what ought to be. Even Richard Dawkins can see the problem with this kind of argument, saying that a society that uses nature as a moral compass would be "a very nasty society in which to live". The point about this kind of argument is that it ignores the reality of sin, especially original sin. It assumes that what is "discovered" in the natural realm takes precedence over clear statements of Scripture. This is natural theology not only gone mad but gone very bad. Cowie goes on to exacerbate things by saying: "It was once considered to be an illness, or a lifestyle choice. Many, many people now consider it part of an individual's make-up."
This is the fallacy of the argumentum ad populum, appeal to majority thinking. This too is logically fallacious. Just because a belief is widely held does not mean it is correct; the more people that believe it doesn't increase its accuracy.

Reverend (sic) Lindsay Biddle of Affirmation Scotland, a group which supports gay and lesbian clergy, said: "Scripture does not address homosexuality, much less condemn it." There is no qualification of this or explanation. It is truly remarkable. It is the kind of argument that one thinks that if you assert it often enough, people will accept it, even though you don't defend it.

Rennie himself was describing his opponents as "those that don't want any change,".
He added: "We don't stone women, we don't stone adulterers, we've moved on from that." This is the idea that the position held by evangelicals is stone age and therefore to be dismissed. What has the mode of civil punishment of certain crimes which are always denounced as sin by Scripture to do with whether or not homosexuality is sinful? The idea is to insinuate that the opposition are like the Taliban.

Rev David Court and Rev Dr William Philip of the Fellowship of Confessing Churches, who opposed Rev Rennie's appointment said: "We deeply regret the decision of the General Assembly, which has brought great shame on the name of our Lord Jesus Christ and his Church by publicly proclaiming as holy what God, the Bible, and orthodox Christianity all down the ages, and all over the world, unambiguously call sin.

"This is about far more than just sexuality. The very nature of the Christian gospel is at stake."

Rev Steven Reid, said:

"I think it deepens the divide. That's an accurate assessment of the situation we are in. There have been issues down the years, issues to do with the scriptures, and this has brought them to a head...For those of us who hold the scriptures to be the supreme rule of faith, the decision seems to fly in the face of that belief." The argument here is based on Scripture, which is an appeal to an authority above men's thinking.

the presbyterian downturn in Scotland

As many wait to see what the Church of Scotland will make of biblical morality at the end of this week there are other indications of a downturn on the ecclesiastical scene in Scotland.

Some of the debate turns upon what it means that 'the act of Ordination and Induction the Church of Scotland declares that the Scriptures of the Old and New Testament are the supreme rule of faith and life in the Church of Scotland'. The evangelicals have a tight interpretation of this but the response by the Aberdeen Presbytery notes that this statement 'has its origins in the first of the Articles Declaratory which declares, ‘The Church of Scotland adheres to the Scottish Reformation; receives the Word of God which is contained in the Scriptures of the Old and New Testaments as its supreme rule of faith and life; and avows the fundamental doctrines of the Catholic
faith founded thereupon.’ The presbytery goes on to assert that the word of God is not 'synonymous with the Scriptures', 'but it can, in part, be discerned from the Scriptures through prayer and through the inspiration of the Holy Spirit'. This, they believe allows for widely varying interpretations according to individual experience.

It shows that the confessional revision movement has ultimately arrived at the point where no statement can express meaningfully the diversity of views within the Church of Scotland without being so vague as to mean that Scripture is interpreted entirely differently.

The Free Church have found this in their discussions with the CofS which some in the FC General Assembly unsuccessfully attempted to bring to a close. The idea of an associate presbytery had been dropped as unworkable, and there are no overt moves towards integration because the fundamental problem is still the authority of Scripture. The Convener of the Committee said, however, 'we have to take risks some times'. Which is no doubt exactly the objection in the minds of those trying to suspend the discussions. The question was asked as to why the joint report says 'both churches stand in the Reformed tradition'. The Convener responded: 'That is what they claim. It may be a different understanding to us'. A response which shows that they have entangled themselves in the same net as the evangelicals within the Church of Scotland by allowing vague statements to cover contrary positions. It isn't far from here to accepting a vague statement that covers contrary positions on the Scriptures also.

Yet there are problems of contrary positions within the Free Church itself. It's position and constitution couldn't be much clearer on paper. The most obvious is in relation to worship where a special General Assembly is expected to debate in 2010 whether the FC can adopt musical instruments and hymns. The strange thing is that those pushing overtly for the latter are bound by ordination vows which bind them solemnly to assert, maintain and defend the purity of worship in the Church which was clearly explained to them at ordination and induction to exclude hymns and musical instruments. There was a clear encouragement of freedom of expression on this which was contrary to those vows. ID Campbell picked up on the fact that the regulative principle was being skewed in the report by a reference to the primacy of Scripture. He pointed out: 'This report affirms the primacy of Scripture. Primacy is something you start from. Scripture is a finality not a primacy'.

'We have taken serious vows regarding a particular position on worship. We’re now being asked to approve a process in this report that begs serious questions. We seem to be asked to reinvent the wheel. It seems to be predetermining the outcome. He did not think he could approve a report that would allow songs of human compositions and instruments.'

Others defended the idea that one could have taken these vows and then challenge the Assembly for Scriptural proof of the position. This is absurd, if someone has taken vows and changed their minds it is not their business break their vows and then to change the Church's mind so that the vows can be changed.

Alex Macdonald raised an interesting point which was that in the period 1900 – 1904 'there was no focus whatsoever on the presence of worship, the practise at the time was to use psalms, hymns and instruments. It was not viewed as a fundamental principle of the Free Church'. This reveals the influence of the spirit of the Declaratory Act on the 1900 men and the fact that they were willing to allow everything to continue without correction to ensure that the property would be secured. This ambiguous position is the root of the current movement.

Some were arguing that it is not a constitutional matter - simply a case of changing legislation as had been done in the 19th Century. The Westminster Confession, however, requires singing of psalms only. Further the vows are part of the constitution and the Animus Imponentis was clear. The fact that the change is to be approved by a plenary Assembly and to go through the Barrier Act will make the change constitutional. Dr Kennedy would have separated from the FC if this step had been taken to constitutionalise impure worship. Why? The Free Church would have departed from its constitution and he could no longer keep his ordination vows by being part of it. The same will be the case for the FC now. Once this legislation goes through the procedure envisaged it can no longer be regarded as having a constitution equivalent to the FC of 1843.

The Art of Living Well to God

Apparently it was Aristotle who coined the phrase 'the art of living well'. He said that 'those who educate children well are more to be honored than parents, for these gave only life, those the art of living well'. When we consider these matters from a higher perspective we will see that it is God who gives life and he must teach us how we are to live well. The Reformation philosopher Petrus Ramus built upon Aristotle's phrase in his Commentariorum de religione christiana (1576), he defined theology as ars bene vivendi “ the art of living well”, which he divided into “the need for proper faith” and “the actions of faith, man’s observance of God’s laws”. This showed that it was not a philosophical question but rather a matter that could only come from revealed truth. William Ames, who popilarised the ideas and method of Ramus, improved upon the phrase by defining theology (Marrow, pp.1-3) as the 'art of living well to God'. He, together with William Perkins, was very much a pioneer of the practical theology of the Puritans. Ethics must have a summum bonum - a highest good, God himself is the standard and highest good. The Westminster Divines defined this well in speaking of man's chief end as being to glorify God and to enjoy him forever. The art of living well is summed up in that.

This was very much the concern of the puritans. Hence their commitment to spiritual diaries which allowed them to examine their lives. To the Puritan the art of living was the highest art form, as Owen Watkins indicates, this was the principle that lay behind Puritan autobiographies, ‘that the only masterpiece worthy of the name was to be achieved in the most complex and difficult of all forms of creative endeavour: a human life’ (Watkins, p.1). This is also why the puritans laid such stress upon sermons full of practical and experimental divinity. It was through authentic experience of the Word of God that the saint would live the life exemplified in Scripture. John Owen shows the progression of the experience of the Word. It begins with divinely assisted understanding, then follows ‘a spiritual sense of the goodness, power, and efficacy of the word and the things contained in it, in the conveyance of the grace of God unto our souls...By the one...our minds are refreshed; and by the other, our souls are nourished’. ‘To complete the experience intended, there follows hereon a conformity in the whole soul and conversation unto the truth of the word, or the mind of God in it, wrought in us by its power and efficacy’. Puritan sermons were therefore weighted towards application or the 'uses'of the doctrine of Scripture.

The puritan George Swinnock has a book which is rather like Thomas Watson's 'The Godly Man drawn with a scripture pencil'. The book is called 'The Christian Man's Calling' and in it he writes: 'I have drawn the saint's picture, by which thou mayest perceive somewhat of the beauty of his person, and the excellency and loveliness of his life. This indeed is the true life, all other but the shadow of living'. Godliness is a Godlikeness, bearing the image of the One who is entitled 'The Beauty of Holiness' and who clothes his own people in holy beauties from the womb of the morning. It is a likeness to Christ and a conformity to His image. To me to live is Christ. Living must be done in dependence upon the Son of God who loved His people and gave Himself for them. John Willison writes: O that we could learn the heavenly art of living by faith on the Son of God, by continued dependence on him, and making application to him for righteousness and strength; righteousness for removing our guilt, and justifying our persons before God ; and strength for performing duties, conquering lusts, and bearing crosses!'

Where is this found in the New Testament? The people of God are his 'workmanship' (poiema) which means a created thing. They are 'created in Christ Jesus unto good works which God hath before ordained that we should walk in them' (Eph 2:10). In Titus 2:10 the saints are to 'adorn the doctrine of God our Saviour in all things' - they are to have an order and arrangement in their lives that corresponds to the truth of Scripture. There is an order in beauty - the best things in the best order, the most attractive things in the most attractive order. They live 'as it becometh the gospel'. The beauty of the gospel in its perfect wisdom and grace, the manifold wisdom and grace of God, is reflected in their lives. Swinnock says that man is made to be the mirror of God's glory: 'Man is made as a glass, to represent the perfections that are in God. A glass can receive the beams of the sun into it, and reflect them back again to the sun. The excellencies of God appear abundantly in His works; man is made to be the glass where these beams of divine glory should be united and received, and also from him reflected back to God again.'Who would not desire this?

The life of faith is available to all. The poorest among us, and the least educated can travel this road to Heaven. The poor may have little opportunity to become wealthy or honourable, but they can live a truly happy life through faith! They can live such a life just as much as the greatest princes and learned educators. Whoever you are, if you desire to lift up your condition and change the few days of your pilgrimage into happier and longer days, faith is the art of living well, and living long! (Samuel Ward)

How one small nation changed the world

This is the title of a conference to be held later this year: Scotland's Global Impact - How one small nation changed the world! There is nothing of the religious impact upon the world made by Scotland in this conference, however. Unfortunately the Scots have the counter-legacy of the Englightenment to own up to also - as this book demonstrates.

Yet when President Mbeki of South Africa addressed the Scottish Parliament in 2001, almost all the historical links that he cited between the two countries were related to missionaries. Wherever Presbyterian churches exist throughout the world, Scotland's influence is witnessed, particularly in Asia, Africa, and Latin America. David Bogue in 1818 was so bold as to say: ‘Scotland has since the Reformation sent more saints to heaven than any country in Europe of the same population.’ We wonder if he would have been confirmed in this when he saw the fuller effects of the Scottish missionary movement. I recommend Chapter 8. The Hope and Scotland's Missionaries in Iain Murray's The Puritan Hope for further reading.Scotland’s first foreign missionary, Alexander Duff, declared: "Oh, what promises are ours, if we had only faith to grasp them! What a promise is that in the Great Commission – Go and make disciples of all nations, and lo I am with you, even to the end of the world! We go forth amongst the hundreds of millions of the nations; we find gigantic systems of idolatry and superstition consolidated for thousands of years … they tower as high mountains. But what does faith say? Believe and it shall be. And if any Church on earth will realise that faith, to that Church will the honour belong of evangelising the nations, and bringing down the mountains."

It was a clear eschatology that gave rise to this movement. Murray says: "The theological impetus which lay behind the new missionary era came from the Puritan books of the seventeenth century, which must be classified as Calvinistic." In his commentary on Psalm 72 David Dickson cites nineteen benefits that will ensue as the gospel prospers in all nations so that they call Christ blessed.

I wonder if more prayers have been made from Scotland in the past for the conversion of the Jews, an event that will certainly change the world. Iain Murray comments:

The future of the Jews had decisive significance for them because they believed that, though little is clearly revealed of the future purposes of God in history, enough has been given us in Scripture to warrant the expectation that with the calling of the Jews there will come far-reaching blessing for the world. Puritan England and Covenanting Scotland knew much of spiritual blessing and it was the prayerful longing for wider blessing, not a mere interest in unfulfilled prophecy, which led them to give such place to Israel

There is no place for pride, however, Scotland's own darkness is now so profound that it will not be long before she requires missionaries herself.

Keeping a Spiritual Diary

Keeping a spiritual diary is a practice that has often appeared wherever puritan piety is found. John Coffey and Paul C. H. Lim in the The Cambridge Companion to Puritanism describe the early Puritans in this way: "They prescribed a demanding regime of personal devotions, including godly reading, psalm-singing, prayer, fasting and spiritual meditation. They recommended practices of self-discipline, including keeping a spiritual diary and private covenanting." Isaac Ambrose in his Prima: The First Things in Relation to the Middle and Last Things, published in 1674, emphasised the importance of a spiritual diary and gave an example from his own. Thomas Goodwin found the practice helpful in his seven year struggle for personal assurance - during which time he was "intent on the conviction God had wrought in him, of the heinousness of sin, and of his own sinful and miserable state by nature; of the difference between the workings of natural conscience, though enlightened, and the motions of a holy soul, changed and acted by the Spirit, in an effectual work of peculiar saving grace. And accordingly he kept a constant diary." An excellent post on Puritan Diary keeping is here. I wonder if it is significant that in the past they kept private diaries and today we maintain public weblogs? 
 
It was also a feature of later piety. Jessie Thain's Diary is a good example. John Macdonald of Ferintosh - the apostle of the North - writes as follows.
'Among the many omissions of my past life [he was c.36] which I have to lament, that of not keeping a diary, containing some account of the Lord's dealing with my soul, and of the work of my ministry, is not the least. I was chiefly prevented from this by a false humility, and was not thinking anything done in me or by me worthy of being recorded; and as reckoning myself so far behind those who usually kept such diaries that it would be presumptuous on my part to attempt anything of that kind. I now find, however, that this was a mistake, and I have no doubt that Satan was at the bottom of it; for if the Lord wrought in me and by me in any measure, however unworthy I am -- and none is more so, as He knows, on the face of the earth -- His work deserves to be recorded, and some account of it might be serviceable to myself, useful to others, and conducive in some measure to His glory. I would, therefore, in future endeavour to keep some account of my labours, with anything in my own soul, in providence regarding me, or in my success in the vineyard, which may be deserving of notice. And I begin with this year (1816).'

Praying for the Reign of Grace Over All the Earth

The Larger Catechism asks the question
Question 191: What do we pray for in the second petition [of the Lord's prayer]?
Answer: In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

The Southern Presbyterian William Swan Plumer, a good commentator and an attractive experimental writer writes on this subject in 'The rock of our salvation' and provides a prayer that illustrates this spirit.

God's people can pray for the reign of grace over all the earth. Such supplications are agreeable to the will of God. Psa. 122:6. The first three petitions of the Lord's prayer embrace the same subject. There is too little united, hearty calling on God. All the progress hitherto made in bringing men to a saving knowledge of the Redeemer has been in answer to the fervent cries of the children of God. There is nothing more powerful for good than prayer.

There should be a much deeper tone of piety in all the churches. Love is too cold. Faith too often staggers. Repentance -sheds too few tears. Joy has but few feasts. Pity for the perishing too seldom stirs the soul to its depths. Adoring views of God have too little power over men's minds. Hope is too feeble to impart much animation.

Holy, holy, holy Lord God of hosts ! The whole earth is full of thy glory. Blessed be the Lord for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun,and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth, and the fulness thereof. Still more would we bless thee for the good will of Him that dwelt in the bush, and for thy precious loving-kindness, and for the precious seed of gospel truth, and for the precious promises, and for precious faith to believe thy word, and for the precious sons of Zion, comparable to fine gold, and for the precious death of thy saints, and for the precious name of Jesus, which is as ointment poured forth, and for the precious blood of the Son of God, through whom we have redemption. Look in mercy on this dark world. Remember Zion. Make Joseph a fruitful bough, whose branches run over the wall. Oh that the salvation of Israel were come out of Zion. Bring back the captivity of thy people, that Jacob may rejoice and Israel be glad. Thou hast set thy Son on thy holy hill of Zion. Righteousness is the girdle of his loins, and faithfulness the girdle of his reins. Hasten the time when the wolf shall dwell with the lamb and the leopard shall lie down with the kid, the calf and the young .lion and the fat- ling together, and a child shall lead them; and the cow and the bear shall feed, and their young ones lie down together, and the sucking child shall play on the hole of the asp, and the nations shall learn war no more, and thy ancient people the Jews and the fulness of the Gentiles shall be brought in; when the kingdoms of the world shall become the kingdoms of the Lord and of his Christ; when the Lord shall call them his people which are not now his people; when the angel shall fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.

Lord God of hosts, cut short the work in righteousness. Let the ploughman overtake the reaper, and let a nation be born in a day.

"Pity the nations, O our God;
Constrain the earth to come ;
Send thy victorious word abroad,
And bring the strangers home."

We are indeed asking great things, but we do it at thy command. We ask no more than thou hast promised to thy Son, and no more than he has purchased by his most precious blood, and no more than he himself intercedes for in heaven. Amen.

Scotland's heritage

Scotland has had an influence in spiritual terms far beyond its size. The Scottish Church was the fairest daughter of the Reformation. The number of theologians and theological books produced in Scotland was beyond the proportions of its economic prosperity and wealth. It may not have been perfect in the reviving and reforming times of the Covenant but it achieved what no other nation has. The historian Symington shows that it appeared at this time as the Church shall appear in the millennium: "But above all these, to the Christian, to the lover of the Saviour and His Church, this period is pregnant with instruction and with promise, the brightest day of Scotland’s Church—a day in which millennial glory seems to dawn. A Church, holding directly after her Head in heaven, with doctrines, and institutions, and polity based immediately on the Holy Scriptures; with standards so excellent; with ministers so pious and faithful; with people so enlightened and devoted; allied to a Christian reformed State, without any encroachment upon its independence or compromise of her own; with schools for Scriptural education and seats of learning consecrated by sound religion; and banded together in holy Covenant; and standing fast in the liberty wherewith Christ has made her free, and resolutely prosecuting her proper purposes, presents, an object commanding admiration. This is the Church of Scotland with ,which we aspire to the honour of being identified."

Andrew Cant said the following at the time of the National Covenant:

How far other nations have outstripped Scotland in naturals, we have outstripped them in spirituals. Her pomp is less, her purity more. They had more of Antichrist than she, She had more of Christ than they. They have but an ill said mass in England. Satan gets through in lordly supremacy, pomp and fairding, whorish buskings.. men's precepts, medley of rites.

But where is this Scotland today?

Israel and the Church : part 2

The previous post re:Israel and the Church should be understood from the right perspective and we trust that this was reasonably clear. There are three main perspectives in relation to Israel and the Church.
1) Replacement Theology. This perspective teaches that the Church replaces Israel. Charles D. Provan's title "The Church is Israel Now" may not intend to signify this but it is certainly unfortunate and not a phraseology to be used. Replacement Theology (sometimes called Supercessionism) was taken to its very unpleasant anti-Semitic extreme in medieval Roman Catholicism. This perspective asserts that the Church exactly replaces Israel, so that the latter is always to be read into the Old Testament as the replacement of the former.
2)Repudiation theology. The perspective that repudiates any connection between Israel and the Church. It is a view classically espoused by Dispensationalism which views the Church as a mystery which is unmentioned and unknown in Old Testament Times. According to this view it is a parenthesis required as a contingency plan because Israel rejected Christ as Messiah. The prophetic time-clock for Israel has therefore been paused at this point but will resume because the Mosaic covenant with Israel is intended to be permanent. Interestingly Romanism has now shifted to the idea that this covenant is permanent and the Jews are saved in their own way.
3) Reform Theology. The third perspective is that the Church represents an extension of Israel because there is only one overall people of God and one overall covenant. This is the view of covenant theology. The Church is the reform or renewal of Israel. The New Covenant extends what was already present in the Old Covenant. Hebrews 9:9-11 identifies the New Testament era as the time of reformation in speaking of the tabernacle and its ceremonial ordinances:

"Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building"

These perspectives have a connection with eschatology. Replacement theology is seen in classical A-Millennialism of the pessimistic variety. Augustine espoused this view. Consistent A-Millennialists see no role for ethnic Israel and no unfulfilled prophecy related to them. OT prophecy is exclusively interpreted as fulfilled in the Gentile Church. Preterism especially full-preterism has a tendency to replacement theology. The only exception is where partial preterism may join with the optimistic A-Millennial in expecting a conversion of the Jews.

The repudiation of a connection between Israel and the Church is, as mentioned, connected to Dispensationalism and similar types of premillennialism.

Postmillenialism is the most consistent application of Reform theology in that it sees a role for ethnic Israel in being brought back to its olive tree and Israel blossoming and budding and filling the face of the earth with fruit.

There is also an ecclesiological aspect to these perspectives.

Roman Catholicism (and Episcopalianism to an extent)is an express imitation of the ceremonial forms of Israel with its sacrificing priesthood and festivals. Erastianism assumes that the Church should be governed as Israel was with a monarch at its head, according to an erroneous interpretation.

Repudiation between Israel and the Church is applied in areas of Church Government and practice such as baptism rejecting the application of the seal of the covenant to children and the sabbath, in some cases rejecting the abiding principle of the sabbath. It says that unless something is expressly commanded in the New Testament it is no longer applicable to the Church.

The reform view of Israel and the Church sees continuity and extension of the principles established in Israel's church government but does not see the ceremonial ordinances only imposed until the time of reformation as permanent. What has not been abrogated continues. This is the view upheld by presbyterianism.

It should be recognised that individuals are more or less consistent in applying these things. Thus there are amillennialist presbyterians and postmillennial baptists. Nevertheless the broad observations obtain.

The Church as the True Israel

What is the Church? To ask this question is almost to ask a similar question concerning God's kingship and kingdom. God is king over all things in relation to his creation, He is completely sovereign. "His Kingdom ruleth over all" (Ps. 103:19). God's Kingdom (Heb. Malkuth) is his kingly rule. There is the kingly rule of His power in nature, and the kingly rule of His grace amongst men that are the recipients of his special grace (Exodus 19:6). Even in His complete sovereignty God shares His kingly rule in a limited sphere as a grace gift to those He chooses to make His servants (1Chron. 17:14).

The phrase "the kingdom of God" is frequent in the Gospels and that reminds us of the intense expectation surrounding this matter at that time. It was prophesied in connection with the coming of Messiah and it meant that instead of rebellion and disobedience, Israel would truly bow to the kingly rule of God's grace and therefore know the LORD's continued blessing (Matt 6:10). Messiah would bring the kingdom (Luke 11:20 & Mark 1:14-15).

The Prophets, however, spoke of only a remnant initially being formed by means of whom Israel would ultimately be saved (Jer. 23:3, Zech. 13:7-9, Micah 4:4-7 & 5:1-4, Is. 4; Is. 53:1). In Micah 4 the remnant becomes the seed or new root of Israel and determines the nature and form that it will take. Christ's phrase in Luke 12:32 (“it is your Father's good pleasure to give you the kingdom”) is based upon this and Daniel 7:22&27, which speaks of the kingdom being given to the saints of God. The remnant is not a new Israel rather it is the true Israel. The new covenant likewise is a renewed covenant rather than a discontinuous entirely separate “covenant. The true Israelite in the Old Testament was the one who had circumcised his heart as well as having been circumcised in the flesh (Rom. 2:28-29). Christ calls those true Israelites who imitated the faith of their father Abraham such as Nathanael. The true Israel remnant were always found in the Old Testament Israel (Rom. 9:6) but the promise of the gospel is that this remnant will be expanded entirely, recognised as the true Israel with unfaithful Israel cut off and the Gentiles brought in. The olive tree of the Church (Romans 11) remains the same, but the Gentiles have been “grafted in” and “made partakers”, with the true Israel of God.

Since the time of John the baptist, the kingdom was announced (Luke 16:16), Christ was coming to baptize Israel with spirit and fire (Matt 3:11-12): to baptize true Israel (the repentant remnant) with the Holy Spirit and unrepentant Israel with the fire of judgement. John the baptist was preaching in order to call out a repentant remnant, denying that merely genetic Israel (Abraham's genetic descendants) constituted the true Israel (Matt 3:9 & Luke 3:8). Josephus (a historian contemporary) tells us that John was "commanding the Jews...“to come together“ in Baptism". He was fulfilling Ezekiel 36:25 and Isaiah 52:15 amongst other prophecies, which is why he was thought to be claiming Messiahship or at least to be Elijah who would prepare Messiah's way (John 1:25).

Christ was building a new temple (John 2:19-210 on himself as the cornerstone (Isaiah 28:14-16, I Pet. 2:4-8). Christ calls his disciples and teaches them the true Law of Moses on a mount in a way corresponding to the giving of the law at Sinai. He reveals the true depth of the law - he becomes the new Moses as the greater Prophet (Mark 3:13&14, Matt 5:1ff. Acts 3:22; Deut 18:15-18). Christ chooses 12 from all of his disciples. They are the true representatives of Israel, when they sit down with Christ to the Last Supper that inaugurates the New Covenant in similarity to the Old Covenant covenant meal (Exod. 24:1-12 esp. v11, cp. Luke 22:14&29-30 & Matt 19:28.). The Transfiguration also mirrored Exodus 24 in the small group brought with Jesus to the mountain to to see the glory. The voice that spoke indicated the law was now being delivered to Israel through Christ, as Moses' presence confirmed. It was being delivered not through Moses as mediator, but Christ Himself.

Why does Christ gather 12 main disciples? Surely to represent Israel (12 tribes) and the remnant which is the true Israel (Luke 22:29-30) since judgement is to come upon the nation. The twelve were chosen for a reason, as instruments in God's hand so that the true vine of the true Israel would bring forth lasting fruit (John 15:16). The great complaint against Israel in the prophets was that they did not bring forth fruit, they were an empty vine (Isaiah 5). The twelve and the seventy (cp. Ex 24 – 70 elders) were brought (as the remnant) into the mystery of God's purposes (Mt 11:25; Luke 10:21) namely, the mystery of the kingdom of God (Mk 4:1; cp. Mt 13:16-17 and Luke 10:23-4).

Christ then sends out the twelve and the seventy. It is important to notice the significance of the seventy. These correspond to the Sanhedrin and to the seventy elders of Exodus 24. The sanhedrin numbered seventy one because the high priest was the head of it. The sanhedrin was the ultimate church court of Israel like a Synod or General Assembly it was the supreme court (2 Chron 19:8-9). Christ as high priest was issuing and commissioning a new sanhedrin for the true Israel. The sanhedrin was composed of priests, scribes or Levites and elders (mainly Pharisees). When we read of these together or some of them they are described as “scribes and elders or in the Jew's shorthand, simply “the Jews” - meaning the rulers of the Jews. Sometimes they are called either the “scribes” or “the elders” (Mk 7:1and 5). Christ calls his disciples sent forth “scribes” (Mt 13:52 and Mt 23:34). At a particular time of reformation, the elder-judges in the Old Testament were sent forth with authority to establish the law of God and teach it in all the cities of Israel (2 Chron 19:5-7). The seventy were appointed also to relieve the work of the twelve and to share it in the way that Moses shared it with the seventy elders (Exodus 18).

In Mark 6:30 a technical term is used - “apostle”. In Hebrew this was “sheliakh”, an officer appointed by the Sanhedrin to represent them – the sheliakh had legal authority, fully representing the council in an action, mission or place. An example of this is Saul of Tarsus who, as is not always realised, was converted from being a false apostle (sent by the Sanhedrin) to being a true apostle (sent by Christ) as well as being converted by grace. It was normal that these officers should be sent in at least two's when representing the senders in some activity. We see in Christ's sending out apostles to preach that he sent them out by two's, the apostles followed this pattern in the missionary activity recorded in Acts. The Mishnah states in this respect (as the Jewish book of practice) “he who is sent by a man is as he who sent him”. Thus Christ gives his authority to his disciples, saying “he that receiveth you, receiveth me” and “as the Father sent me, so send I you” (Mt 10:40; Jn 20:21; Luke 10:16). Paul also sees his role as the ambassador of Christ in this respect, that he stands in Christ's stead (2 Cor 5:20). The disciples were only to go to the lost sheep of the house of Israel (Mt 10:6), in fulfiilment of Isaiah 40:9-11; 52:7&9). The apostles were given authority, full power over the evils of demons and diseases. The fact that Christ spoke through the disciples and the apostles (Eph 2:16-17) was attested by the miracles that he performed through them (Acts 2:33; Hebrews 2:3-4).

The Church is the true Israel only because Christ himself is the true Israel (Hos. 11:1; cf. Mt. 2:15). He is Abraham's seed (Gal. 3:16). Christ came born of a woman, born under law (Gal. 4:4), as the true Israel who would obey the commandments of God by perfectly keeping the covenant (Mt. 2:14-21) and suffer the curse for their covenant breaking (Gal. 3:13,14). Christ sent out the twelve with all authority before his ascension (cf. Matthew 28: 18-20). At the right hand of God, rules his people (Eph. 2:12-22; Col. 1:12-15; Heb. 2:14,15).

The fundamental principle of the Church is then that it is the true Israel as Paul insists (Rom. 2:28-29; 9:6; Gal. 6:16; 1 Pet. 1:1; 2:9-10; Jas. 1:1; Rom. 4:11-17; Gal. 3:7; Eph. 2:14ff; Philippians 3:3). Christ instituted a new Sanhedrin for the true Israel, a new government of his making and calling. When we consider the government of the Church therefore we must see that it will have a form continuous with that of the Old Testament. The Church was not a Jewish sect or a charismatic cult springing up separately in diverse and strange communities and forms wherever it appeared. It was nothing less than the true Israel to which all the prophets gave witness (Acts 7:38; Amos 9:11-12 cp. Acts 15:15-18; Acts 13:17; cf. Deuteronomy 7:7).

For an overview of the way in which Scripture shows that the Church is Israel now, read Charles D. Provan's booklet with that title. It is a collection of relevant Bible verses under various headings to demonstrate this truth.

The roots of Erastianism: Property disputes

Erastianism is the idea that there is no distinction between the church and state in a Christian state but that the head of the state is the visible head of the church also. Besides the Westminster Standards, George Gillespie showed convincingly in his writings that there were distinct ecclesiastical courts in the Old Testament which were not subject to the king. The other significant point that refutes Erastianism is that there can be only one head of the Church.

How did Erastianism begin?
Erastianism began after the time of Constantine and became established in the Byzantine empire. The church was controlled by the Emperor, a phenomenon known as “caesaro-papalism".

This position took a while to establish itself and met with some understandable resistance. It gained its foothold, however, through church splits and resulting property disputes. It was the Donatist schismatics who in 313 appealed to the emperor Constantine in a property dispute and asked him to turn the case over to the bishops of Gaul for determination. This was ironic because their leader Donatus had once himself said: “What has the Emperor to do with the Church?”

The emperor Constantine had a certain reluctance to be involved but turned the case over to the bishop of Rome Miltiades, instead and arranged the detail of who should attend. Miltiades reinforced the secularisation of the church by conducting the case according to Roman civil law and the outcome was not favourable to the Donatists.

The Donatists then complained once more to the emperor and Constantine summoned the Council of Arles. This was the first time that a civil ruler had taken the initiative in convening a church council. The Council ruled against Donatists and they appealed once more to the emperor. This time Constantine agreed to hear them himself. This was the most ominous step because it was not simply the state instructing the church to try the case but the state assuming the power of settling church issues. It meant of course, that the emperor had to enter into matters of doctrinal dispute

Perhaps realising how far things had gone the Synod of Antioch in 341 ruled that ‘direct recourse to the emperor is forbidden’. It was too late, however, and gradually the imperial power over the church became too much to resist. The Synod of Antioch had some experience of this. There had been something of a precedent before the time of Constantine when the Roman Empire was still heathen. It was in the case of the heretic Paul of Samosata. Paul taught that Jesus Christ was born a mere man, but that at his baptism he was infused with the divine Logos or Word of God.

In 269, the Synod of Antioch deposed Paul as bishop and elected Dominus as his successor. Despite being deposed, Paul refused to acknowledge this and continued to function as before and continued to occupy the bishop's house in Antioch. Paul held the civil office of Procurator ducenarius, and was protected by Zenobia, the Queen of Palmyra but when she was defeated in battle in 272 events changed. Appeal was made to Aurelian the Emperor who who ejected Paul of Samosata from the house handed the matter of who should occupy it over to the Bishops of Italy. It was an ominous step for Christians to appeal to a heathen Emperor because the basis upon which the emperor claimed his right to accept judicial appeal in a religious matter was as Pontifex Maximumus or Chief Priest of all cults or religions right. Aurelian was a pagan and later persecuted Christians.

There was discussion at various times as to how the situation could be managed and contained. It was considered by some that ecclesiastical courts' decisions, viz. of a final authoritative synod, must not be appealed to the emperor since such appeals gave the emperor important opportunities to interfere in church affairs. The flood gate once opened, however, was not easily held back.

The origins of Erastianism are instructive for this very reason. It may find a foothold even in a presbyterian nation and church that historically oppose it by the same means that we have noted above. For instance, the Free Church of Scotland constituted in 1843 in protest against Erastianism, state interference in the Church and the civil courts reviewing the decisions of Church courts. In 1900, the minority Free Church took the matter of determining which was the true Free Church to the civil courts in order to claim the material assets, particularly property, of the Free Church. Part of the reason that they remained within the Church after the Declaratory Act had been retained in its constitution was that the Constitutionalists had consulted eminent legal opinion about property in the winter 1892-3 in Scotland and England but it was not favourable to their retaining property unless Union came about. According to Free Church Counsel Mr Johnson in the 1904 case, it was a case of waiting till the best legal grounds for contesting the property came up - "We have certainly resisted, and when it comes to touch property, then is our opportunity". Ultimately, the case was successful at the House of Lords who seemed to be some toehold in determining the finer points of Calvinism. Yet the churches still required the State to establish a Royal Commission in order to determine how the property should be divided. To allow the State the right to review the civil consequences of the decisions of church courts appears to give it the role of a court of appeal from any decision of a church court, particularly in the light of the State's obsession with discrimination legislation.

These things work differently where there is an established connexion between Church and State so that the latter, in George Gillespie's words, “taketh care also for maintaining the ministers and schools, and supplieth the temporal necessities of God's servants”. In this case, however, the property and emoluments belong to the State and not the Church.

Gillespie's One hundred and eleven propositions concerning the ministry and government of the church defines clearly the role of Church and State and were approved by the Church of Scotland at its General Assembly. Gillespie says that the Scriptures forbid “the Christian magistrate to enter upon or usurp...the judicial dispensing of the keys of the kingdom of heaven, to invade the church government” “but if any magistrate (which God forbid) should dare to arrogate to himself so much, and to enlarge his skirts so far, the church shall then straightway be constrained to complain justly, and cry out, that though the Pope is changed, yet popedom remaineth still”. Doctrinal determination of the principles of a church appears to involve the invasion of church government. As Gillespie goes on to say: “It is unlawful, moreover, to a Christian magistrate to withstand the practice and execution of ecclesiastical discipline (whether it be that which belongs to a particular church, or the matter be carried to a class or synod)”. Gillespie qualifies this to allow for absolute extraordinary emergencies when the Church has collapsed morally and in “the worst and most troublesome of times”, “when nothing almost is sound or whole”. There is also the qualification that civil laws are not to be disobeyed as far as obedience is consistent with obedience to God – likewise the Church has no business in “disturbing the peace and order of the commonwealth”.

The most telling proposition, however, is number 85.

“85. Yet ordinarily, and by common or known law and right in settled churches, if any man have recourse to the magistrate to complain, that, through abuse of ecclesiastical discipline, injury is done to him, or if any sentence of the pastors and elders of the church, whether concerning faith or discipline, do displease or seem unjust unto the magistrate himself, it is not for that cause lawful to draw those ecclesiastical causes to a civil tribunal, or to bring in a kind of political or civil popedom.”

Proposition 85 speaks of a situation where processes and procedures have not been followed correctly in that it speaks of where "through abuse of Ecclesiastick Discipline, injury is done". I would emphasise the word abuse, if Gillespie wished to refer to injury incurred by the proper or lawful exercise of church discipline he would not have needed to insert the word "abuse".

The same principle of no appeal beyond the supreme court of the church to the State is asserted by the Covenanter James Durham. "If all that [steps of Matt. 18] does not prevail, private persons may communicate it to other church officers; and no redress following, it is their duty to follow it before the competent superior judicatories. For Christ's directions, Tell the church, imports, and warrants the same.If it is asked, 'What further is to be done, if that fails?' ANSWER. We know no other public redress. Christ has left it there, and so may we also…That it is thus necessary for private persons to acquiesce in the church's determination, in manner as has been said, may appear from the unsettledness and confusion, both in private and public, which would otherwise follow. For either there must be a sisting in this determination of the church or there must be some other period to fix at, or there must be no fixing at all. Neither of the two last can be said, therefore etc. Not the last, to wit that there is no fixing at all; for so a particular person that was offended, would not know what was duty, or what to follow, and it would infer a defect in the Lord's ordinance in reference to his people's direction and peace in such cases, which is most absurd. If the second is said, viz. that there is some other thing to fix on for quieting of consciences in such a case, as to their exoneration beyond that public decision, we desire to know what that is which is called for, and by what rule we are to proceed in it?" p.116 James Durham, A Treatise Concerning Scandals.

It is for this reason that when one minister in the Reformed Church of Scotland in the 16th century appealed to the civil courts against his discipline, he was immediately deposed. The Claim, Declaration and Protest of 1843 describes this:

“The General Assembly having, in the year 1582, proceeded to inflict the censures of the Church upon Robert Montgomery, minister of Stirling, for seeking to force himself, under a presentation from the King, into the archbishopric of Glasgow, contrary to an act of the General Assembly discharging the office of Prelatic bishop in the Church, and for appealing to the secular tribunals against the infliction of Church censures by the Church Courts, and seeking to have these suspended and interdicted—and having deposed and excommunicated him, notwithstanding of an interdict pronounced by the Privy Council of Scotland, the then supreme secular court of the kingdom—and having at the same time declared it to be part of the subsisting discipline of the Church, that any ministers thereof who “should seek any way by the civil power to exempt and withdraw themselves from the jurisdiction of the Kirk, or procure, obtain, or use any letters or charges, etc., to impair, hurt, or stay the said jurisdiction, discipline, etc., or to make any appellation from the General Assembly to stop the discipline or order of the ecclesiastical policy or jurisdiction granted by God’s Word to the office-bearers within the said Kirk,” were liable to the highest censures of the Church; although their sentence of excommunication was declared by one of the Acts of Parliament of the year 1584, commonly called the “Black Acts,” to be void, yet ultimately the King and Privy Council abandoned their interference. Montgomery submitted to the Church Courts, and the statute of the twelfth Parliament of King James VI., already mentioned (1592, c. 116), cassed and annulled “all and whatsoever acts, laws, and statutes made at any time before the day and date thereof, against the liberty of the true Kirk, jurisdiction and discipline thereof, as the same is used and exercised within this realm;” since which enactment, no similar interference with the discipline and censures of the Church was ever attempted till the year 1841.”

Gillespie's following propositions clearly show his mind that Church courts are sufficient and there needs to be no appeal to the state.

87. Again, it hath been before showed, that to ecclesiastical evils ecclesiastical remedies are appointed and fitted, for the church is, no less than the commonwealth, through the grace of God, sufficient to itself in reference [pg 5-033] unto her own end, and as in the commonwealth, so in the church, the error of inferior judgments and assemblies, or their evil government, is to be corrected by superior judgments and assemblies, and so still by them of the same order, lest one order be confounded with another, or one government be intermingled with another government. What shall now the adversaries of ecclesiastical power object here, which those who admit not the yoke of the magistrate may not be ready, in like manner, to transfer against the civil judicatories and government of the commonwealth, seeing it happeneth sometimes that the commonwealth is no less ill governed than the church?

88. If any man shall prosecute the argument, and say that yet no remedy is here showed which may be applied to the injustice or error of a national synod, surely he stumbleth against the same stone, seeing he weigheth not the matter with an equal balance, for the same may, in like sort, fall back and be cast upon parliaments, or any supreme senate of a commonwealth, for who seeth not the judgment of the supreme civil senate to be nothing more infallible, yea, also, in matters of faith and ecclesiastical discipline, more apt and prone to error (as being less accustomed to sacred studies) than the judgment of the national synod? What medicines then, or what sovereign plasters shall be had, which may be fit for the curing and healing of the errors and miscarriages of the supreme magistrates and senate? The very like, and beside all this, other and more effectual medicines by which the errors of national synods may be healed, are possible to be had.

89. There wanteth not a divine medicine and sovereign balm in Gilead, for although the popish opinion of the infallibility of counsels be worthily rejected and exploded, yet it is not in vain that Christ hath promised he shall be present with an assembly which indeed and in truth meeteth in his name with such an assembly verily he useth to be present, by a spiritual aid and assistance of his own Spirit, to uphold the falling, or to raise up the fallen. Whence it is that divers times the errors of former synods are discovered and amended by the latter; sometimes, also, the second or afterthoughts of one and the same synod are the wiser and the better.

90. Furthermore, the line of ecclesiastical subordination is longer and further stretched than the line of civil subordination; for a national synod must be subordinate and subject to an universal synod in the manner aforesaid, whereas yet there is no oecumenical parliament or general civil court acknowledged, unto which the supreme civil senate in this or that nation should be subject. Finally, neither is the church altogether destitute of nearer remedies whether an universal council may be had or not.

the future of evangelicalism

Time magazine's photo essay on "The 25 Most Influential Evangelicals" is distinguished by people that really aren't evangelical at all. If this defines evangelicalism, it is in serious trouble. Time's coverage of the 'new Calvinism' of Generation X may prompt some concerns too.  Someone has been blogging on their expectations of significant decline for evangelicalism over the next 10 years and "that within two generations of where we are now evangelicalism will be a house deserted of half its current occupants". The blogger is eschatologically optimistic but not optimistic for evangelicalism.

He gives as his reasons:

• Evangelicals have lost the culture war and will be damagingly identified with this.
• "Evangelicals have failed to pass on to our young people the evangelical Christian faith in an orthodox form that can take root and survive the secular onslaught".
• "Evangelical churches have now passed into a three part chapter: 1) mega-churches that are consumer driven, 2) churches that are dying and 3) new churches that whose future is dependent on a large number of factors. I believe most of these new churches will fail, and the ones that do survive will not be able to continue evangelicalism at anything resembling its current influence."
• "Christian education has not produced a product that can hold the line in the rising tide of secularism."
• In a strongly secularist environment we can expect "evangelical ministries to take on a less and less distinctively Christian face in order to survive".
• "Much of this collapse will come in areas of the country where evangelicals imagine themselves strong. In actual fact, the historic loyalties of the Bible belt will soon be replaced by a de-church culture where religion has meaning as history, not as a vital reality. At the core of this collapse will be the inability to pass on, to our children, a vital evangelical confidence in the Bible and the importance of the faith".
• A major aspect of this collapse will happen because money will not be flowing towards evangelicalism in the same way as before.

What will be left as a result? 1) an evangelicalism greatly chastened in numbers, influence and resources and far from its doctrinal heritage including the gospel, 2) a remaining majority of Charismatic-Pentecostal Christians faced with the opportunity to reform or become unrecognizable, 3) an invigorated minority of evangelicals committed to theology and church renewal, 4) a marginalized emerging and mainline community and 5) an evangelicalized segment of Roman Catholicism and Eastern Orthodoxy 6) the death of fundamentalism 7) the death of large parachurch organisations. One blogger comments here .

 

This analysis must at some level owe a lot to Francis Schaeffer's book published in 1984, The Great Evangelical Disaster. The great evangelical disaster was "the failure of the evangelical world to stand for truth as truth. There is only one word for this -- namely accommodation: the evangelical church has accommodated to the world spirit of the age". It was a fairly to stand for Scripture (abandoning inerrancy) unequivocably and to stans against cultural decline. He wrote "we can expect the future to be a further disaster if the evangelical world does not take a stand for biblical truth and morality in the full spectrum of life". The following comment was incisive "It does seem to me that evangelical leaders, and every evangelical Christian, have a very special responsibility not to just go along with the "blue-jean syndrome" of not noticing that their attempts to be "with it" so often take the same forms as those who deny the existence or holiness of the living God. Accommodation leads to accommodation-which leads to accommodation..." It was a call to arms that was only partially heeded. Other subsequent writers such as David F Wells and Michael Horton have been more critical that evangelicalism is selling out completely on all of its historic principles.

How do you define evangelicalism? The historian David Bebbington gives it a largely doctrinal definition: crucicentrism [substitutionary atonement], conversionism, biblicism [the sole authority and inerrancy of the bible], and activism. This only fits in the loosest of senses that would blur any distinction with Barthian theology, for instance. 

D. G. Hart, in Deconstructing Evangelicalism argues that evangelicalism is "a minimalist account of the Christian faith" and "a concept that has obscured more of Christianity than it has revealed and should be abandoned as a separate religious identity". He also queries whether it can be properly defined and therefore really exists as a distinct movement. A very insightful series of articles 'Evangelical or Reformed' by Rev. H.M Cartwright in the Free Presbyterian Magazine covered this question, the first article is here (scroll down to p.213) with further articles in subsequent months .

 

We need those who have an understanding of the times. How do these observations fit within the total purpose of the history of redemption? Jonathan Edwards' book  which has that title shows how the millennium is the goal of redemptive history. It is the purpose towards which God in providence is directing history. 

He wrote "We have all reason to conclude from the Scriptures, that just before this work of God begins, it will be a very dark time with respect to the interests of religion in the world. It has been so before preceding glorious revivals of religion: when Christ came, it was an exceeding degenerate time among the Jews; and so it was a very dark time before the Reformation. And not only so, but it seems to be foretold in Scripture, that it shall be a time of but little religion, when Christ shall come to set up his kingdom in the world. Thus when Christ spake of his coming, to encourage his elect, who cry to him day and night, in Luke xviii. 8 he adds, "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" Which seems to denote a great prevalency of infidelity just before Christ's coming to avenge his suffering church.—Though Christ's coming at the last judgment is not here to be excluded, yet there seems to be a special respect to his coming to deliver his church from their long-continued suffering, persecuted state, which is accomplished only at his coming at the destruction of Antichrist. Then will be accomplished the following passages, Rev. vi. 10. "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth." and Rev. xviii. 20. "Rejoice over her, thou heaven, and ye holy apostles, and prophets, for God hath avenged you on her."

It is now a very dark time with respect to the interests of religion, wherein there is but a little faith, and a great prevailing of infidelity on the earth. There is now a remarkable fulfilment of that in 2 Pet. iii. 3. "Knowing this, that there shall come in the last days scoffers, walking after their own lusts." And so Jude 17, 18. "But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Whether the times shall be any darker still, or how much darker, before the beginning of this glorious work of God, we cannot tell."

Lachlan Mackenzie of Lochcarron in his essay on the delusions that shall probably prevail prior to the millennium also spoke of a darkness so great that "it is to be feared that the Protestant Churches will be greatly eclipsed". "Darkness shall cover the earth, and gross darkness the people".

But to encourage you to pray for the hastening of the days when the knowledge of the glory of the Lord shall cover the whole earth as the waters cover the sea, read Edwards on the millennium.

Love and Hatred

Love and hatred are not faults in themselves, it is what you hate or love that matters, so aince let the object of these affections be right, and then let thy affections be as bent as they can be. If you love God let affections be strong, if you hate his enemies then hate them with a perfect hatred. Many thinks that if they aince be changed by grace they must quit all their affections. No! No! Think not that.. There is no difference between the godly and the wicked in affections,
only anent their objects whether God or the World...it is by affection that God ties the heart to him and makes it quit all else. Above all affections look to your love and hatred for it is only these that brings about perfection. It is pitiful when people about to die say, they never did anyone wrong in their lives and never consider what they loved and hated all their lives.

Alexander Henderson

the case for a contemporary bible in English

What makes a contemporary English Bible? It is widely presumed that this is an easy and straightforward question to answer: a contemporary version can only mean the Bible put into modern idiom. The great variety of modern idiom versions that exists, however, tells us that even this conclusion is not that uncomplicated since there is significant difference of opinion over what modern English idiom is. Does it for instance, include “gender neutral” terms? Kenneth Barker, secretary of the NIV Committee aimed to justify the 'gender-neutral' revision of that version in terms of “shifts in English idiom”.

Another problem is the common assumption that contemporary idiom means that “a modern Bible should aim not to tax its readers’ linguistic or interpretative abilities on bit. If this aim is to be achieved then it seems likely that a new Bible will have to be produced for every generation - each one probably moving us further away from the original text, now that the initial break has been made”. (Gerald Hammond). Indeed some publishers of the modern versions have estimated that translation will need to be revised in the light of modern language every 25-50 years.

There is yet another problem. What constitutes contemporary idiom? Where is it best found? Many modern versions have selected one contemporary idiom above all others and forced the Bible to speak in a journalistic voice. Billy Graham's high praise for the Good News Bible was that it read like the newspaper. Yet this a problem in that: "Unlike the modern newspaper, the Bible was never meant to yield the fullness of its message to those who are only willing to expend the absolute minimum of effort necessary” (Robert P. Martin).

From the perspective of language study this obsession with the journalistic voice is very strange since it is clear that different varieties of English exist in different situations. These are called registers and they vary according to the setting and purpose of the interaction, the relationship of those speaking together, and whether the language is spoken or written. Prof. WH Stevenson explains: ‘…at any given time, there is more than one “English” in use. The language of the corner shop is not the language of the most “popular” journalist, and the language of the pulpit, even with the most modern of preachers installed, is different from either’. What is ‘the language of today’ that we hear so much glib reference to in Bible version discussion? The very concept makes very little sense in this context. Instead of speaking of contemporary English we need to be more accurate and to define the register of the English language that is in question.

Definitions of contemporary idiom can be remarkably elastic and subjective. One of the principal translators of the New English Bible, Prof. Kenneth Grayston said: ‘Modern English, it seems to me, is slack instead of taut, verbose and not concise, infested with this month’s cliché…it seems to me a repository for the bad habits of foreigners speaking English. This is how we must speak if people are to listen and grasp what we say’. The translators of the New English Bible believed they were reproducing modern idiom, but in fact it was coloured by their ‘preponderantly Anglican’ and ‘Oxford’ background. The translators often found themselves proposing some ‘very 1930ish upper middle class English idiom’: the translation was made in the 1960s.

Dr Anthony H Nichols has researched problems in contemporary cross-cultural translation. In some versions Western principles and thought forms seem to dominate. This making the Scriptures to be Westernised rather than reflective of biblical language and culture. Dr. Nichols’ highly important research investigates the influence of dynamic equivalence in several Far Eastern translations. The results are alarming: “ what emerged was the immense influence of the GNB [Good News Bible] on three important no-western versions”. It was concluded that “the renderings of the more traditional ‘formal-correspondence’ Indonesian versions were regularly more culturally appropriate [in comparison with the dynamic equivalent versions]”.

What is more culturally appropriate in our own society may likewise be far different than the manufacturers of the modern versions assume. Like the “traditional” formally equivalent Far Eastern versions we believe that the Authorised Version is actually more culturally appropriate than its recent rivals. It is the most accurate and the faithfulness of the Authorised Version is the very thing that has contributed to its character of being perennially contemporary and appropriate. It is worth reflecting upon the fact that it was no more accessible to the large number of working class converts in the 1920’s and 1930’s who loved it, than it is to us.

The AV, contrary to much misleading prejudice, is ‘clearly a form of Modern English’ (WH Stevenson). Its language is still part of English as currently used, indeed the English Bible has shaped the language. Granted that it is an early form of modern English but it is clear that it is as removed from Medieval English (Chaucer and Wycliffe) as 20th century English. What is required in a translation is that it should be accurate and faithful and that it should be in English. The AV has not only shaped the English language as a whole, it is the most significant influence upon ‘religious English’, the register appropriate for worship.

God’s Word through the AV still maintains a place in our society.In fact it is more contemporary than the so-called contemporary English versions. This is because we must properly define the term “contemporary” in relation to accurately and faithfully rendering the Scriptures and presenting them adequately. There are broader dimensions to the position, place and influence that a translation of the Bible holds and should hold. Contrary to the popular fallacy that there is no present point of contact with the idiom of the AV, it is firmly embedded in everday speech, especially in our proverbialisms. A website which investigates the origin and meaning of proverbial sayings notes: 'What raises that version above other versions of the Bible in terms of its linguistic impact is the fact that the language used has persisted into the present-day. Many of the phrase used are still commonplace. Here are some of the many phrases that originated in the Bible...' (go here for the list, which is only a selection).

There is a Bible that contains the Ten Commandments, the Lord’s Prayer, and the 23rd Psalm as the man in the street knows them only. There is a Bible that carries a weight of authority and stirs a wealth of association for a significant proportion of our population. A Bible too exists that is quoted whenever the bible is quoted or alluded to, whether in popular books; academic seminars and conference papers; tabloids; broadsheets; and high, low, or middle-brow culture.

Think of a local church with a building that is situated prominently within a community, town, or village: a building with which all sections of the community are readily familiar and into which the majority have been at least once or so. Should that church abandon that building and commission plush, new premises right out in the middle of nowhere, remote from any houses whatsoever? The analogy with the Authorised Version and our community is very appropriate.

We are surely justified in concluding that rumours of the death of the Authorised Version have been greatly exaggerated and that it still deserves its justified title - The English Bible.

7 reasons why God permits sin

Samuel Rutherford gives these reasons in his A Sermon Preached before the Honourable House of Commons.
if permitting sin had not been,
1) The beauty of free grace and 'pardoning grace' had never been made obvious.
2) There had been no employment for 'the mercy of a soul-redeeming Jesus'.
3) We had not have had occasion to exalt 'the new Psalme of the Praise of a Redeemer'.
4) By this permission, the human creature of self-dependence is cried down, whereas God is exalted.
5) By this, the broken and humble heart is necessitated to kiss Christ, who binds up the broken hearted. 6) Then, we as poor pupils improve our dependence upon so kingly a Tutor.
7) Therefore, when clay triumphs over Angels and hell through the strength of Jesus Christ, 'Satan hath faire justice in open patent court'.

In his Catechism Rutherford writes just as concisely.

has God any hand in sin? A. He suffers men to sin, and punishes sin and
directs it to his own glory; but he neither allow, loves, nor commands sin'. Q.
But is not God the author of sin when he hardens men's hearts? Q. Not at all,
for God, as the ruler of the world and judge, leaves men to harden their own
heart, and so punishes sin by sin (Psa. 81:11,12; Rom. 1:24; 2Thess. 2:11,12)
as that no guilt cleaves to him'. ...Q. How can God then be free of sin if he
works in sin? A. The Lord can touch a serpent and not be stanged, (i.e.
stung), and as a good painter drawers black lines in the image to make the
white appear more beautiful, and the physician extracts good oil out of
poisonous herbs, and the musician makes the mistuned harp to send out a
pleasant sound, even so God in the hardening of men's heart does the part of
a judge justly and holily.

This is a complex area and the Reformer Ursinus is very helpful and careful in it:

The evils of guilt as far as they are such, that is, sins, have not the nature of that which is good. Hence God does not will them, neither does he tempt men to perform them, nor does he effect them or contribute thereto ; but he permits devils and men to do them, or does not prohibit them from committing them when he has the power to do so. Therefore these things do indeed also fall under the providence of God, but not as if they were done by him, but only permitted. The word permit is therefore not to be rejected, seeing that it is sometimes used in the scriptures.
...But we must have a correct understanding of the word lest we detract from God a considerable portion of the government of the world, and of human affairs. For this permission is not an indifferent contemplation or suspension of the providence and working of God as it respects the actions of the wicked, by which it comes to pass
that these actions do not depend so much upon some first cause, as upon the will of the creatures acting; but it is a withdrawal of divine grace by which God (whilst he accomplishes the decrees of his will through rational creatures) either does not make known to the creature acting what he himself wishes to be done, or he does not incline the will of the creature to render obedience, and to perform what is agreeable to his will. Yet he, nevertheless, in the meanwhile, controls and influences the creature so deserted and sinning as to accomplish what he has purposed.

He further defines a little what this withdrawal of divine grace is by which God,

1. Does not make known to man his will, that he might act according thereto.
2. He does not incline the will of man to obey and honor him, and to act in accordance with his will as revealed. "If a dreamer of dreams shall arise among you, thou shalt not hearken unto him, for the Lord your God proveth you." "The Lord moved David against Israel to say, Go and number Israel and Judah. (Deut. 13:1,3; 2 Sam. 24:1.) Why did he afterwards punish David? That he might be led to repentence.
3. He nevertheless influences and controls those who are thus deserted, so as to accomplish through them his just judgments; for God accomplishes good things through evil instruments, no less than through those which are good. For as the work of God is not made better by the excellency of the instrument, so neither is it made worse by the evil character of the instrument. God wills [by permission] actions that are evil, but only in as far as they are punishments of the wicked. All good things are from God, All punishments are just and good. Therefore they are from God...

The Westminster Confession (6:1 also Larger Catechism Q19) declare that God 'permits' sin, but that it is not a 'bare permission'.(5:4) A 'bare permission' (such as Arminians believe) would make it an involuntary decision whereas it was possible not to permit it.

Turretin is characteristically concise: 'Two extremes are to he avoided. First, that of defect, when an otiose permission of sin is ascribed to God. Second, that of excess, when the causality of sin is ascribed to him. Between these extremes, the orthodox hold the mean, who contend that the providence of God extends to sin in such way that he does not involuntarily permit it, as the Pelagians say, nor actively cause it as the Libertines assert, but voluntarily ordains and controls it'.

Boston is characteristically rich: "God's providence is most holy. "The Lord is righteous in all his ways and holy in all his works" (Psalm 145:17) Even though providence reach to and be conversant in sinful actions, yet it is pure; as the sun contracts no defilement, though it shine on a dunghill. For God is neither the physical nor moral cause of the evil of any action, more than he who rides on a lame horse is the cause of its halting. All the evil that is in sinful actions proceeds and flows from the wicked agent, as the stench of the dunghill does not proceed from the heat of the sun, but the corrupt matter contained in the dunghill."

Jonathan Edwards writes: "To permit the event of sin, or not to hinder it, implies, that the cause of defection is not in the permitter, but in the permitted; not m the governor, but the governed." What is very interesting about Edwards' views is that he believed that "the glory of the divine rectitude, towards the intelligent and moral part of the universe, considered as accountable, and to the full extent of its moral capabilities, could not be manifested without the permission of sin. The full exercise of equity must necessarily leave the moral system to its own tendencies and operations." Note the following: "Without the permission of sin, restoring benevolence, or the exercise of mercy, would have been impossible; and consequently the glory of that perfection, which can be fully displayed only by its exercise towards the miserable, would have been eternally concealed".

Finally, Witsius expresses it attractively in saying "it is peculiar to divine wisdom
and power not only to do good but much more, to make the evil devised by others, to answer a good and valuable end, and manage those things which appear to be evil to the greatest advantage".

But lest these thoughts should lead us to any smaller or weaker views of the exceeding sinfulness of sin itself as the greatest evil and our own responsibility for it, read The Absence of Sin in Present Day Religion.