The Credit Crunch viewed from the right perspective

Terrible is the crisis through which the commercial world is passing. Fearful are the throes of mental anxiety now visible on the countenances of its ardent votaries. Next to the tnmnlt of the craftsmen at Ephesus is the commotion around the doors of some Banking Establishments. And there are faces not a few which vividly call up the visage of Micah, when he cried to the relentless spoilers — "Ye have taken away my gods which I have made, and what have I more?"

In regard to temporal things, commercial men are thrown into the deepest alarm by a monetary panic, which may affect their social position for the present or for life; and yet the same individuals can hear of eternal death without a passing emotion, or of eternal life without having the currents of thought changed for a single hour! How shall we account for such a difference of feeling, unless on the ground that Mammon occupies the chief place, and that those things which are seen and temporal lie nearer the heart than those things which are unseen and eternal! Such callous indifference could never be, were not the glory of man placed above the glory of God.

The present crisis must be ranged in the category of divine judgments. It is altogether out of the ordinary course of human experience. It bears the impress of offended Deity. It proclaims the wrath of the "Governor among the nations." The present calamity is not local, neither is it confined to any one class of the community. In this dread crisis, the rich and poor meet together. It is thus that the panic is transferred from the marts of merchandise to the hearths and homes of every family. It is this especially that marks the footsteps of national judgment.

We have no intention of showing what legislative or commercial wisdom might have done to avert the calamity; nor by what expedients the effects of this crisis may be most efficiently met. There is enough of this elsewhere — yea, so much, that the minds of men seldom rise above the instruments, forgetful that the God of Nations is the Author. “Shall there be evil in the city, and the Lord hath not done it?" There are three patent facts, and to these we solicit attention. There is national judgment. National judgment is the consequence of national sin. Escape from national judgment can only be realised by national repentance.

In tracing some of the more prominent causes of the present crisis, commercial immorality holds a distinguished place. By this, we mean the violation of those principles of right and wrong which ought to regulate the business intercourse of man with man, firm with firm, and nation with nation. In the world which God has made so good, there is enough for all. In the development of trade and commerce, there ¡s labour and remuneration for all. In the social relations there are channels opened up by which the bounties of Divine Providence may be distributed to all. It is man's perversion — and man's perversion alone — that deranges the moral machinery, and stops the wheels of social progress. It is thus, as in the present case, that a period of prosperity abused, hastens on the gloomy season of adversity. Prosperity tends to excite pride ; pride produces the desire for display and luxury; extravagance exhausts legitimate resources; while exhausted resources, with pride unsubdued, tempt to rash speculation on the one hand, or fraudulent transactions on the other. All these, with their accompanying evils, are the characteristics of the present age.


Is not the God of all the earth now saying, as of old — "Hear this, O ye that swallow up the poor and the needy, even to make the poor of the land fail. Saying, when will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small and the shekel great, and falsifying the balances by deceit ? that we may buy the poor for silver, and the needy for a pair of shoes ; yea, and sell the refuse of the wheat." These things are not uncommon, and are lightly esteemed; but the least of them escapes not the eyes of the moral Governor; hence he adds — " The Lord hath sworn by the excellency of Jacob, surely I will never forget their works. Shall not the land tremble for this, and every one that dwelleth therein? ... I will darken the earth in a clear day. And I will turn your feasts into mourning, and all your songs into lamentation, and I will bring up sackcloth upon all loins, and baldness upon every head, and I will make it as the mourning of an only son, and the end thereof as a bitter day."

The bitter day has come.

The penalty of extravagance is ultimate penury. The old proverb holds true, that “wilful waste brings woeful want." It is unnecessary to expatiate on the effects of extravagance in maturing the corruptions of the heart — in widening and deepening the streams of human depravity ! These are fearfully manifest in the immorality of our most prosperous cities. These seem of old to have brought the destruction of Sodom. “Behold this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters." Similar causes produce similar results, and the nation is now reaping the bitter fruits.

There is still another cause of divine judgment, which, though generally overlooked, is by no means the least in the bill of indictment — the robbery of God ! — the repudiation of the claims of Jehovah ! This seems to all beyond the pale of the Church, and, to the majority within her, a light crime; but viewed in the light of Revelation, it appears the heaviest of all. In the cases previously noticed, the frauds practised are between man and man. In this latter case, it is the defrauding of the Universal Proprietor. If sin is represented as of infinite demerit, because committed against an infinitely holy God, it must be apparent that the sin of robbing God is one of the most heinous, as committed against His infinite justice.

They are blind who cannot see that the sin of Israel in the time of Haggai is the sin of Britain and America at the present day, and the punishment then inflicted the penalty now required of both. “Is it a time for you, 0 ye, to dwell in your ceiled houses, and this house lie waste ? Now therefore thus saith the Lord of hosts: Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink ; ye clothe you, but there is none warm ; and he that earneth wages, earneth wages to put it into a bag with holes." Could anything be more descriptive of our present position? Vast speculations and bitter disappointments ; extensive schemes of ambition and sudden bankruptcy ; good wages and wasting immorality ; wealth acquired, but even the Banks have become as bags with holes ! “Ye looked for much, and, lo, it came to little ; and when ye brought it home, I did blow upon it, saith the Lord of hosts." And why? "Because of mine house that is waste, and ye did run every man to his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands." Is not this a moral portrait of the nation's guilt, and also of her punishment? Here, also, we have the germs of the punishment nursed in the corresponding transgression. Withholding from God His due, the mind becomes more and more estranged, and communities, like individuals, become “lovers of pleasures more than lovers of God." If men are unjust to God in regard to service, or the dedication of offerings, how can they be just to their fellow-men?

If righteous claims on the part of God are disregarded, where is the security that any man will regard the claims of his neighbour? The violation of the Sabbath, the neglect of ordinances, and the pursuit of carnal pleasure, have mined the foundations of our social morality; and hence nothing more is requisite than a general panic to cause the destruction of the channels of national sustenance!

Such we esteem the present crisis! Human foresight could not prevent it, and human sagacity cannot avert its consequences. It is the work of God; yea, the "strange work” of righteous retribution! The cause is moral, and so must the remedy also be. Space will not permit its full development, but we shall simply at present indicate some of its leading characteristics. If fraud is the parent of distrust, then all fraudulent maxims and practices must be abandoned. If reckless speculation is the ruin of commerce, it must be completely checked. If encouragement to bold speculators is unjust to the legitimate trader, then all facilities for the false-credit system must be explicitly discarded by our banking establishments. If pride and extravagance tend directly to ruin domestic comfort and arrest social progress, the former must be humbled, and the latter rigidly restrained. If disregard of the precepts of the first table of the moral law is the cause of such flagrant violations of the precepts of the second, all relations and enterprises and transactions must be conducted with a regard to the glory of God.

Finally, if the robbery of God is declared in His Word to be the cause of national judgments, these cannot be removed until the claims of Jehovah are fully recognised and honoured. These are His own terms in dealing with nations; and "woe be to those who coveting an evil covetousness," disregard them!"

This is as true now as when it was published 150 years ago in the ORIGINAL SECESSION MAGAZINE. JANUARY, 1858.

Whose Voice? The Emerging Church rewrite the Bible

A(nother) new version has been produced and is being promoted. The Voice New Testament. One doesn't need to comment much on this. It speaks for itself. It is almost explicitly a version with the stamp of the Emerging Church Movement. (For a whole range of articles critiquing the Emerging Church click here)
"Any literary project reflects the age in which it is written. The Voice is created for and by a church in great transition. Throughout the body of Christ, extensive discussions are ongoing about a variety of issues including style of worship, how we separate culture from our theology, and what is essential truth. At the center of this discussion is the role of Scripture. Instead of furthering the division over culture and theology, it is time to bring the body of Christ together again around the Bible. Thomas Nelson Publishers and Ecclesia Bible Society together are developing Scripture products that foster spiritual growth and theological exploration out of a heart for worship and mission. We have dedicated ourselves to hearing and proclaiming God’s voice through this project.

Previously most Bibles and biblical reference works were produced by professional scholars writing in academic settings. The Voice uniquely represents collaboration among scholars, pastors, writers, musicians, poets, and other artists. The goal is to create the finest Bible products to help believers experience the joy and wonder of God’s revelation. This is the first-ever complete New Testament in The Voice translation. Writers include Chris Seay, Lauren Winner, Brian McLaren, Greg Garrett, David B. Capes, and others.

Four key words describe the vision of this project:
Holistic: considers heart, soul, and mind
Beautiful: achieves literary and artistic excellence
Sensitive: respects cultural shifts and the need for accuracy
Balanced: includes theologically diverse writers and scholars

We have taken care that The Voice is faithful and that it avoids prejudice. As we partnered biblical scholars and theologians with our writers, we intentionally built teams that did not share any single theological tradition. Their diversity has helped each of them not to be trapped within his or her own individual preconceptions, resulting in a faithful and fresh rendering of the Bible.

Features include: bronze, highlighted text; screenplay-like format, ideal for public readings and group studies; devotional commentary; and book introductions."

It's literary qualities let alone it's fidelity to the inspired original are greatly in question as the following extract from John 1:1-5 shows.

"Before time itself was measured, the Voice was speaking. The Voice was and is God. 2This celestial Voice remained ever present with the Creator; 3His speech shaped the entire cosmos. Immersed in the practice of creating, all things that exist were birthed in Him. 4His breath filled all things with a living, breathing light. 5 Light that thrives in the depths of darkness, blazing through murky bottoms. It cannot, and will not, be quenched."

10 Marks of Grace

The following are some marks of grace by which we can examine ourselves whether we are in the faith and Christ is in us. More could be added and those that have been listed could be better expressed. I hope that the marks given are not too high so as to discourage any that are struggling as to their assurance of faith.

1. Love for Christ in His Person and not for His benefits only, and a desire for fellowship with Him above all other things.
2. Love for the Word of God as the Kingly Word of Christ, submitting entirely to His authority in every word.
3. Love for the Lord's Day as the Market Day for the soul and sincere spiritual delight in devoting it to the public and private exercises of the worship of God.
4. Love for all the means of grace where God meets those that remember Him in His ways.
5. Love for the Lord's people and spiritual fellowship with them because of their union with Christ.
6. Love for holiness and the desire to be holy, with a sincere hatred of every sin.
7. Love for the secret place of prayer and a mourning over our coldness and carnality in that exercise.
8. Love to the service of Christ in any way and a fear of dishonouring Him
9. Love for meditating on heavenly things and an estrangement from that which is worldly.
10.A fear that these marks are so faint within us as not to be genuine at all

The puritan John Flavel was very discerning in relation to marks of grace. He counselled that: 'Great heed ought also to be had in the application of marks and signs; we should first try them; before we try ourselves or others by them.'

He mentions that 'Marks and signs are by some distinguished into exclusive, inclusive, and positive:

Exclusive marks serve to shut out bold pretenders, by shewing them how far
they come short of a saving work of grace; and they are commonly taken
from some necessary common duty, as hearing, praying, &c. He that hath
not these things, cannot have any work of grace in him; and yet if he do them,
he cannot conclude from thence his estate to be gracious: He that so
concludes, he deceives himself.

Inclusive marks rather discover [declare] the degrees than the truth of grace, and are rather intended for comfort than for conviction: If we find them in ourselves,
we do not only find sincerity, but eminency of grace; They being taken from
some raised degree and eminent acts of grace in confirmed and grown
Christians.

Betwixt the two former there is a middle sort of marks, which are called
positive marks, and they are such as are always, and only found, in regenerate
souls: The hypocrite hath them not; the grown Christian hath them, and that
in an eminent degree: The poorest Christian hath them in a lower, but saving
degree: Great care must be taken in the application of them. And it is past
doubt that many weak and injudicious Christians have been greatly
prejudiced by finding the experiences of eminent Christians proposed as rules
to measure their sincerity by. Alas! these no more fit their souls, than Saul’s
armour did David’s body'.

I leave it to the reader to discern into which category the marks listed above fall.

Christ the river by which His people are planted

The Works of Jonathan Edwards (many never published before from manuscript) are now online. The Works of Jonathan Edwards Online will digitally publish manuscripts and edited versions of all of the 100,000 pages that Jonathan Edwards produced in his lifetime.

Here are some notes of a lecture on the text Psalm 1:3 that I enjoyed particularly. It was delivered in 1751 in connection with the sacrament of the Lord's Supper. I have abridged and edited it to interpret the shorthand.
Psalm 1:3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

Christ is to the Heart of a true saint like a River to the Roots of a tree that is planted by it.

In the following Respects

1. As the waters of a River run easily and freely so the love of Christ freely came into the World.

His blood was freely shed blood flowed as freely from his wounds as water from a spring.

All the Good Things that Christ bestows on his saints come to them as freely as water runs down in a River. The Chief and most excellent things that Christ bestows are the Influences of his Spirit on their hearts to Enlighten, sanctify and comfort. These all come freely from Christ like the waters of a River.

2. Christ is Like a River in the great plenty and abundance of his Love and Grace.

The Good things that are the Fruits of his Love are infinitely Great.

The Happiness that he gives worth more than all the silver and Gold in the world.

The Tree that spreads out its Roots by a River has water enough - no need of Rain or any other water, so the true saint finds enough in Christ. Great plenty of water. Enough to supply a great multitude of Persons with drink to satisfy all their Thirst. To supply the Roots of a multitude of trees.


3. The Water of a River does not fail. It flows constantly day and night.

Waters that Run upon the Ground [coming] from showers of Rain or melting of the snows soon dry up and little Brooks dry up in a very dry Time.

But the waters of a great River continue running continually and from one age to another and are never dry. The Grace of Christ in the Heart shall always Continue. Christ never will take away his Spirit from them. That inward Life and comfort that Christ gives the Hearts of his saints shall continue to all.

When the death comes that comfort and Happiness shall Continue. When the End of the World comes yet their Comforts shall still be like a River that shall not be dried up.

4. A Tree planted by a river is never dry[?]

The soul is joined to Christ and they are made one. As the water enters into the Roots, so Christ enters the Heart and soul of a Godly man and dwells there. The spirit of Christ comes into the very Heart of a saint as water to the Roots of a tree.

5. A river Refreshes. So Christ Refreshes and satisfies and makes the heart Rejoyce. Water gives Life and keeps it alive so makes it grow makes it grow beautiful and fruitful. A Tree planted is green in time of Great drought when others trees wither. So the soul of a true saint is green in time of affliction, at death, at the end of the World.

Application.

1. Examination. whether you are a true saint.

has your soul been ever like a tree planted by this River.

They that are saints have been the subjects of a great Change their souls are like a Tree digged up by the Roots out of a dry barren Ground and planted in a new Place. Hearts taken off from the this world and planted in God and Christ and heaven.

They no more trust in the world but put their Trust in God. They do not trust in themselves their own strength or Righteouesness but trust only in Christ.

If you are a saint then Christ is sweet and Refreshing to you as the water of a River to a man when He is very thirsty.

Is Christ sweeter and better than the sweetest food? Is he better than all the things of the world?
Has your mind been enlightened to see that there is enough in Christ?

Does your Religion continue Like a Tree planted or does your Religion come to nothing like a tree planted in a dry Barren ground? Is it the Religion that is like Puddles after a Rain which dry up. But the Religion of a truly Good man is like a River. Do you bring forth fruit?

2. Exhortation to sinners to seek an Interest in Jesus Christ if you are not in Christ thoough you you may be like green Trees, yet by and by you will wither. All your streams will fail you.

Guarding against Wavering

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

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

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

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

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

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

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

Reasons for not forsaking the assembling

The account is given of William Mackay, Diarachdcory near Tongue, Sutherland an eminently godly man of the nineteenth-century when Sutherland had many outstanding saints.

"He came one Sabbath to the church of Tongue on a day of drift and snow, during the ministry of old 'Mr. William', a distance of about sixteen miles, and there was no road at that time. After the close of the service the Minister asked him why had ventured out on such a stormy day, when only people in the near neighbourhood were at the service.

In reply, he stated that there were three things that moved him to attend the house of God:
1st- The Lord had given him strength and he considered it his duty to wait on Him in public worship.
2nd - He came to add to the number in the congregation and thus encourage the minister when he knew that many would absent themselves. 3rd-He came so that if the Spirit of God should be moving in the church that day, He might not find his pew empty."

From Records of Grace in Sutherland

Sedgwick on Preaching « James Durham Thesis

This is an excellent quotation from one of the Westminster Divines on true preaching and a true sermon. The true focus is the person and work of Christ.Sedgwick on Preaching « James Durham Thesis

John Kennedy's Leper Isle

Another blog has published the whole of John Kennedy, Dingwall's Leper Isle. This is rather like John Bunyan's The Holy War or The Pilgrim's Progress except set at sea. It is called 'a waking dream'. It was reprinted by the Free Presbyterian Church of Scotland in 1967. There are various places in the world called Leper Isle.

This is part 1, part 2 and the key to the allegory.

Spiritual Decay

"It is fit,that professors of all sorts should be reminded of these things; for we may see not a few of them under visible decays, without any sincere endeavors after a recovery, who yet please themselves that the root of the matter is in them. It is so, if love of the world, conformity unto it, negligence in holy duties, and coldness in spiritual love, be an evidence of such decays. But let none deceive their own souls; wherever there is a saving principle of grace, it will be thriving and growing unto the end. And if it fall under obstructions, and thereby into decays for a season, it will give no rest or quietness unto the soul wherein it is, but will labor continually for a recovery. Peace in a spiritually-decaying condition, is a soul-ruining security; better be under terror on the account of surprisal into some sin, than be in peace under evident decays of spiritual life." John Owen

The external and internal aspects of the Covenant of Grace

Obadiah Sedgewick (one of the Westminster divines) shows how there is an internal (absolute) and external (conditional) side to the Covenant of Grace. The former is what is graciously effected in the elect. The latter is what those within the visible Church are brought into. This is preached and offered in the Word and Sacraments.

Of the Covenant in special.

I shall now descend to something more special, to show unto you, what that Covenant which God makes between himself and his people.

There are those who distinguish of a twofold Covenant.

1. There is Foedus absolutum, which is such a promise of God, as takes in no stipulation or condition at all, that runs altogether upon absolute terms; such a Covenant was that which God made with Noah, that he would never down the world any more. Gen 9.11. and such a kind of Covenant is that, when God promises to give faith and perseverance unto his elect, Heb. 8.10, &c. Both these Covenants are absolute, and without any condition; there is nothing in them but what is folded up in the promises themselves.

2. Foedus Hypotheticum, which is a gracious promise on God’s part, with an obligation to duty; for although it be natural to God, to recompense any good, as it is to punish any evil; And although man does owe unto God whatsoever God covenants with him for; yet it so pleases his Divine Will thus to deal with us, that in binding of us to duty unto himself, he binds himself in reward unto us, and promises such and such a recompence, upon the condition of such and such a performance.

Obadiah Sedgwick, The Bowels of Tender Mercy Sealed in the Everlasting Covenant (Printed by Edmund Mottershed, for Adoniram Byfield, and are to be sold by Joseph Cranford, at the Sign of the Castle and Lyon in St. Pauls Church-yard, 1661), 6.

The Fellowship Meeting

Another blog covers the fellowship meeting with helpful links - the meeting is a feature of Highland Communion seasons. Here is a good example of a fellowship meeting in recent memory.

It is important that the meeting is referred to as the fellowship meeting as well as the question (a more Gaelic reference). This is because it has this, not extempore exegesis or exposition, at its heart. It is about personal experience. These Fellowship Meetings probably began in Kiltearn in the 1650s. It began with a practical and experimental purpose and content. The great question concerns the marks of grace. It shows the responsibility and concern of the stronger for the weaker. Fellowship is one of the most abused and trivialised words in evangelicalism. The fellowship meeting points to the real meaning of fellowship which signifies a community sharing and participating in a common life.

Dr Kennedy, Dingwall defends and describes the fellowship meeting well in The Days of the Fathers in Ross-shire as follows:

The great object of the fellowship meeting was the mutual comfort and edification of believers, with a special reference to the cases of such, as were exercised with fears as to their interest in Christ. And how was it conducted? At first, only communicants were present; but, latterly, admission became indiscriminate. The minister presides, and, after prayer, praise and the reading of a portion of Scripture, he calk on any one who is anxious to propose a question to the meeting, to do so. This call is responded to by some man who rises, mentions a passage of Scripture describing some feature of the Christian character, and expresses his desire to ascertain the marks of those whom the passage describes, and the various respects in which they may differ from merely nominal Christians. The scope of the passage of Scripture is then opened up by the minister, and the exact import of the question founded upon it is explained. He then calls by name, successively, on such as are of repute for piety, experience, and gifts to "speak to the question." One after another rises, as he is called, states briefly his view of the question, and without attempting either to expound Scripture, or to deliver an exhortation, or venturing to parade his own experience, speaks from the heart what he has felt, and feared, and enjoyed under the power of the truth. Thereafter, the minister sums up all that has been said, correcting, confirming, and expanding as may be necessary, and makes a practical improvement of the whole. The person, who proposed the question, is then usually called to engage in prayer, and, with praise and the benediction, the meeting is closed. Such was the fellowship meeting in the good days of the fathers in Ross-shire.

"The men" seem, to some, to have been taken out of their proper place, when called to address a congregation, and to have assumed work properly and exclusively the minister's. They must be quite ignorant of "the men" and of their work with whom this objection can have any weight. If they were accustomed to expound, or if they attempted to preach, it might be said, that they were stepping out of their proper place, and invading the province of the minister: but they who were worthy of a place among "the men" never attempted to do so. They but spake to one another, of their mutual fears and trials, hopes and joys: and the position, as office-bearers, held by the most of them, and the gifts which the Lord had conferred on them all, entitled them to do so, in the more public position of the fellowship meeting. Never was a godly minister's office less endangered, than when he was countenancing and directing their service in "speaking to the question," and often has the time thus spent by him been, to his own soul, a season of refreshing.

There are many who think, that uneducated persons, such as "the men," could not possibly deliver addresses that might edify their hearers. Those who required "the excellency of speech and of wisdom in order to be pleased, would certainly not be gratified at the fellowship meeting, but those who "desired the sincere milk of the word that" they "might grow thereby," would as certainly be profited. Of such learning, as makes one proud, "the men" had none; but they knew their Bibles as few besides have known them. Their clear view of the Gospel system might bring a blush on the face of some professors of divinity if they heard and understood them; and some doctors, however learned, might sit at their feet, as they spake of the sorrows and the joys of the Christian's life. Some of them were men of distinguished talent, and all their mental vigour, untrammelled by learning, they brought to bear upon the things of God. Never, surely, is there a more attractive exercise of intellect than when, divested of all literary acquirements, it enters directly into "the mysteries of the kingdom," and comes forth in a panoply of Scripture truth. Light from heaven then irradiates all the gifts of the speaker. Traces of learning, mingled with the halo of this light, would be spots of darkness. Some of "the men" were able speakers. Orators they were, without attempting to be so, and utterly unconscious of their gift, who could powerfully affect the feelings of their hearers. Some of them gave utterance to sayings that could not be forgotten, and a few of which would earn a fame for genius in a more public sphere.

Of the question, "How far lay agency may be employed for the edification of the Church," the wisest practical solution has been furnished in the service of the fellowship meeting. It is surely desirable, that, if there are talented and godly men in a congregation, an opportunity should be afforded, for securing to others, the benefit of those gifts, with which the Lord has endowed them. If He has made them "apt to teach," an opportunity to teach should be given them by the church. This should be provided, so as not to invade the province of the ordained teacher, and so as to conserve and support the authority of his office. By no summary process ought a man to be converted into a preacher, however shining his gifts, and however eminent his godliness. But is he therefore to be kept silent? May no opportunity be given him to exhort his brethren, publicly as well as privately, so as to secure, to the Church at large, the benefit of his stores of Christian knowledge and experience? All these conditions have been met, in the service of the fellowship meeting. There an opportunity, to exercise their gifts, for the good of the Church, and without the least prejudice to the position and influence of the minister, was given to such as the Lord had qualified. How strange it is, that some, who neglect to avail them selves of such an arrangement, and who are disposed to frown upon it where it has been adopted, should not hesitate to exalt into the position, even of evangelists, neophytes, with crude views of the doctrines of the Gospel, owing subjection to no ecclesiastical authority, and furnishing no security whatever for the prudence and the purity of their doctrine and their life.

The service, in which "the men" were employed, was useful as a test. In the good days of the fathers, the discernment of the Church was keen, and very rarely could a man, who was a stranger to a life of godliness, be approved at the fellowship meeting. Satan required to do his utmost in making a passable hypocrite in these days. He sometimes, even then, succeeded in foisting a counterfeit on the confidence of the Church, but it was not often that he tried it. Usually, "of the rest durst no man join himself to them." Through this ordeal the eldership had to pass, ere they found a place in a session, over which a man of God presided. It would be well if this kind of trial were universal. The application of such a test might, in some cases, allow no session at all; but it may be fairly questioned whether this is a valid objection to its use. Now, and in some places, let a man's religion be all on the outside of him, if it is only a decent garb to look at from a distance, and if he is a man of influence, or of money, or of talent, this is quite enough to win for him an elder's place. An uneducated, but godly and praying elder, would be better than a host of such men as he; but better still, the man, in whom the gifts and the influence of the one were sanctified by the grace given to the other.

The offence of blasphemy

On 8 May 2008, the Criminal Justice and Immigration Act 2008 abolished the common law offences of blasphemy and blasphemous libel in England and Wales, with effect from 8 July 2008. Parliament cannot abolish the 3rd Commandment so easily as they would think, however, and as 'the Lord will not hold him guiltless that taketh his name in vain' so will he not hold guiltless those that have abused their delegated power to protect and reward the evil doer in this way.

The Blasphemy Act 1698 declared it illegal for any person, educated in or having made profession of the Christian religion, by writing, preaching, teaching or advised speaking, to state the following:

- a denial that the members of the Holy Trinity were God.
- an assertion that there is more than one god.
- a denial of the truth of the Christian religion to be true.
- a denial of the Holy Scriptures to be of divine authority.

Those denying the Trinity were already deprived of the benefit of the Act of Toleration by an act of 1688. The first offence resulted in being rendered incapable of holding any office or place of trust. The second offense resulted in being rendered incapable of bringing any action, of being guardian or executor, or of taking a legacy or deed of gift, and three years imprisonment without bail.

It was rarely applied: an excessively short statute of limitations allowed for a very short time after the offense for lodging a formal complaint; a similar limitation applied to bringing the case to trial. It followed from February 1698 when a committee of the house of Commons requested William III to suppress 'all pernicious books and pamphlets which contain in them impious doctrines'. By the law of Scotland, as it originally stood, the punishment of blasphemy was death, a penalty imposed on Thomas Aikenhead in Edinburgh in 1697. By an act of 1825, amended in 1837, blasphemy was made punishable by fine or imprisonment or both. The last prosecution for blasphemy in Scotland was in 1843 but technically the law remains in force in Scotland.

The English act (exactly 310 years old) was directed against apostates at the beginning of the deist movement in England, particularly after the 1696 publication of John Toland's book, "Christianity Not Mysterious." "The reasonableness of Christianity" by John Locke was also in view. Both books were burnt by the public hangman. It was said that Toland's book took out all the mystery and left no Christianity at all. Momentum for action had been building since the 'Proposals for a National Reformation of Manners in 1694 'All men agree that atheism and prophaneness never got such an high ascendant as at this day. A thick gloominess hath overspread our horizon, and our light looks like the everining of the world.'

Daniel Defoe commented on the climate of skepticism: 'No age since the founding and forming of the Christian Church was ever like, in open avowed Atheism, blasphemies and heresies to the age we now live in'. One deist wrote that if Jesus Christ was responsible for founding churches 'I think the old Romans did him right in punishing him with the death of a slave'.

Francis Atterbury gave a similarly gloomy assessment:
'Heresies of all kinds, scepticisim, deism ahd atheism itself over-run us like a deluge...the Triinity has been...openly denied...a,ll mysteries in religion have been decried as impositions on men's understandings, and nothing is admitted as an article of faith but what we can fully and perfectly comprehend'

Another assessment shows the similarity of our age to the latter end of the 17th century 'we are fallen into those dregs of time wherein atheism and irreligion,seidition and debauchery seem to divide the world between them'. How much more is this the case now, and how much more proportionately do we need a blasphemy act to be retained.

The Criminal Law Act 1967 abolished the offences of the Blasphemy Act 1698,
and blasphemy became a purely common law matter. Lord Denning said 'we
all thought it was obsolescent'. In 1976 Mary Whitehouse, started a private prosecution of a blasphemous homosexual poem. During the House of Lords appeal Lord Scarman said that "I do not subscribe to the view that the common law offence of blasphemous libel serves no useful purpose in modern law. (...) The offence belongs to a group of criminal offences designed to safeguard the internal tranquillity of the kingdom." The conviction was followed by a endeavours to abolish the crime of blasphemy.

We ought to take special note of the reasons that are annexed to the third commandment. The Larger Catechism identifies these as:
'these words, The Lord thy God, and, For the Lord will not hold him guiltless that taketh his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment; albeit many such escape the censures and punishments of men'. The last two clauses should be clearly emphasised in the light of current events.

Are evangelicals becoming liberal?

A recent Time Magazine Article reports on the Pew Forum on Religion and Public Life which last year surveyed 35,000 Americans, and found that 70% of respondents agreed with the statement "Many religions can lead to eternal life." Even more remarkable was the fact that 57% of Evangelical Christians were willing to accept that theirs might not be the only path to salvation, since most Christians historically have embraced the words of Jesus, in the Gospel of John, that "no one comes to the Father except through me." Even as mainline churches had become more tolerant, the exclusivity of Christianity's path to heaven has long been one of the Evangelicals' fundamental tenets.

This shows how far evangelicalism is from a sound bedrock of confessional truth drawn from Scripture. The Westminster Confession states:

…men, not professing the Christian religion, [cannot] be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested [Westminster Confession of Faith, 10.4]

Robert Reymond writes against religious inclusivism here.

J.G. Vos was a good observer of other religions in "A Christian Introduction to Religions of the World" - he is very perceptive on Islam. He also has a good article on the Good Elements in False Religions. But we must remember that the counterfeit requires to have some resemblance to the truth to be successful. Here is a good article on the exclusivity of Christianity.

Evangelical fears and compromises

Various commentators from within evangelicalism are coming to the conclusion that has been obvious for a rather long time, that evangelicalism's greatest fear is at the heart of all its compromises. This is the fear of not being relevant or to use a more realistic term, fashionable. David F. Wells in his latest book 'The Courage to be Protestant' writes: 'Frankly, there is no judgment more to be feared than this: you are now passé. That weighs more heavily even than words coming from the great white throne at the end of time. Imagine that! Passé.'

He also writes in a collection of essays 'Reforming or Conforming? Post-Conservative Evangelicals and the Emerging Church': 'Evangelicals today are fearful, but they are fearful of all the wrong things. They are deeply apprehensive about becoming obsolete, of being left behind, so to speak, of being passed by, and of not being relevant'.(p. 48) It fits very neatly with marketing theory and practice which, through a very thin veneer, is driving much of the trends within evangelicalism.

Os Guinness has written a book 'Prophetic Untimeliness: A Challenge to the Idol of Relevance', he says that this desire to be fashionable (culturally relevant) is exactly why Christians are now becoming marginalized. Being fashioable means creating trendy worship services, writing books about how Christ can be seen in current movies, or mirroring hot bands playing on MTV. He says in a recent interview 'Evangelicalism has never chased relevance more determinedly than it does now. And yet, we've never been more irrelevant'. This undermines the authority of Scripture, and a loss of identity and continuity with the Church historically.

Wells observes that the fear of being irrelevant and unfashionable has been 'transferred' from liberals.
'This, of course, was the fear that haunted the older generation of Protestant liberals, so many of whom began their lives in evangelical homes. They were overwhelmed by the need to be relevant to the culture...Their conversation partner was the Enlightenment.

This lesson, however, is entirely lost on most evangelicals today. The reason is partly that they are treading a different path and so they do not see the parallels. Theirs is not the accommodation to high culture, as was the liberals'.

That culture was suffused with intellectual pride and humanism, with rationalism and hostility to Christian faith. It is now dying. The Enlightenment, from which much of it arose, has all but collapsed, as has the Christianity that had made itself into an ally.

The parallels between these older liberals and today's evangelicals are not in the culture to which they are accommodating but in the process of accommodation. Behind each is the same mind-set. The difference is only in what is being accommodated. And the dangers are all concealed beneath the apparent innocence of the experiment.

The fact is, however, that evangelical Christianity today is as endangered by its postmodern dance partner as the earlier liberals were by their Enlightenment partner'. (p. 49)

My view on this as evidenced in the secularisation of the Bible through inferior translation in the 20th century is here.

Jacob as a type of Christ

Recently someone mentioned Jacob as a type of Christ. We know that there is much in Jacob that was sinful and certainly could never be typical of Christ. We must look at the types, however, in terms of their office and public role rather than their personal characteristics. Jonathan Edwards says in one of his letters that 'the word of God came to Jacob, as a type of Christ, 1 Kings 18:31'. the latter verse highlights Jacob's new name of Israel, this is also a name used for Christ in prophecy. It was promised to Jacob that he would become 'a multitude of people'(Genesis 28:3). In the Greek translation the Septuagaint, the word is ecclesia which is the Greek for Church. Israel means 'prince with God' and Christ is a Prince and Saviour, the prince of the kings of the earth.

Jacob was a type of Christ in his priestly office especially in Genesis 31:54. Before Aaron was High Priest the patriarchs as heads of households were priests and offered sacrifices which was afterward reflected in the passover where the head of the household sacrificed the lamb. Genesis 31:54 is also in the context of a covenant being ratified through a covenant meal see Exodus 18:12 and Ex 24.

We should look at the covenant blessing of Jacob (Genesis 27:29) and remember that Christ confirmed the promises made to the patriarchs in these covenants (Rom 15:8). The blessing 'Let people serve thee' and 'nations bow down to thee' is prophetic of Christ and only fulfilled in Him (Dan. 7:14; Zech. 8:23; Is. 60:12;Ps. 72:11). He also says 'Be Lord over thy brethren' and 'Let thy mother's sons bow down to thee' which is fulfilled in Christ (Phil. 2:11; James 1:1 1 Cor. 15:7). Jacob speaks of 'the children which God hath graciously given thy servant'; similarly to Christ who says 'Behold I and the children thou hast given me' (Heb 2:13). There is also a reflection of the love of Christ for His Church in that of Jacob for Rachel.

Sometimes particular identifications of typology can be controversial. Patrick Fairbairn in his volumes on Typology takes the Puritan Thomas Taylor to task for
some of the seventeen instances that he discovered between Jacob and Christ. Fairbairn said that Taylor does not scruple 'to swell the number by occasionally taking in acts of sin, as well as circumstances of an altogether trivial nature. Thus, Jacob s being a supplanter of his brother, is made to represent Christ's supplanting death, sin, and Satan; his being obedient to his parents in all things, Christ s subjection to His heavenly Father and His earthly parents ; his purchasing his birthright by red pottage, and obtaining the blessing by presenting savoury venison to his father, clothed in Esau's garment, Christ's purchasing the heavenly inheritance to us by His red blood, and obtaining the blessing by offering up the savoury meat of His obedience, in the borrowed garment of our nature, etc.'

Fairbairn says that 'the analogy they found upon was a merely superficial resemblance appearing between things in the Old and other things in the New Testament Scriptures. But resemblances of this sort are so extremely multifarious, and appear also so different according to the point of view from which they are contemplated, that it was obviously possible for any one to take occasion through them to introduce the most frivolous conceits, and to caricature rather than vindicate the grand theme of the Gospel'.

There are no doubt, however, many more correspondences between Christ and Jacob that I have not mentioned above which do not come under Fairbairn's censure.

The Fashion of Feminism

Earlier this month the death of the fashion designer Yves Saint Laurent was mourned. In his personal life he was promiscuous, bisexual, a drug addict and alcoholic which induced depression. In his work he was extremely influential.

The Guardian claimed that he "reworked the rules of fashion defining how modern women dressed". He has been described as "the French fashion designer who created a bold new dress code for women during the feminist revolution of the 1970s". The news agency Agence France-Presse elaborated on how he "changed the silhouette of 20th century woman with a daring new dress code". This refers to the fact that he invented and popularised the trouser-suit for women. The silhouette refers to the fact that gender distinction could be clearly indicated as it is in symbol form by the silhouette of a woman in a skirt and a man in trousers. His business partner comments. "He was the first to put women in pants, the first to put them in tuxedos, the first to put them in masculine clothes". “He transformed society and he transformed women.” The trouser suit has been hailed as the real birth of the feminist revolution of the 1970s and "what fashion gave to feminism." “Feminism was built on the trouser suit”. As commentators have pointed out he introduced this revolution when the French academic feminists were airing their views. Although there had been a similar expression of feminism by some women in the 1920s it was in the 1970s that feminism became truly popular. There were certain reasons for this. A Russian news agency points to the context of "massive popular cultural shifts of the 1960s, with sexual liberation, women's unprecedented economic freedom, and the rise of feminism".

In 1970 the Free Presbyterian Church of Scotland took account of these sea changes in society in its rebellion against God's Word. Its resolution (reaffirmed in 2003) noted that there "is evidence that the "permissiveness" of the age has influenced the Church. In particular this is the case in the dress of the women, and in the hair styles of both men and women.

The Word of God demands of women that they be dressed in modest apparel, and the Synod urge the women of the Church to give heed to this counsel. Not only does it require modesty of dress but also distinction in dress between the sexes. The practice of men and women wearing clothes which obliterates this distinction is quite contrary to God's Word and expressly declared to be an abomination to Him. "The woman shall not wear that which pertaineth unto a man neither shall a man put on a woman's garment: for all that do so are abomination unto the Lord thy God" (Deut 22:5).

The Church must therefore condemn these practices as contrary to God's Word and direct her people to seek the grace of the Lord Jesus Christ to enable them to live unspotted in the world."

Several articles in the Young People's Magazine give further guidance.
"Such also is the spirit of feminism, which tries to destroy all God’s distinctions between man and woman (Ephesians 5:21-32, 1 Timothy 2:9-15, 1 Peter 3:1-7). Holy Scripture also makes a clear distinction between male and female in dress: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God” (Deuteronomy 22:5). As John Calvin points out, this text is one of around 24 in Exodus to Deuteronomy which enlarge on God’s teaching of the Seventh Commandment. It is exceedingly solemn to despise any of God’s precepts. The Lord Jesus endured such suffering as no tongue can tell (Hebrews 2:10) when the wrath of God fell upon Him because of a broken law, to which He gave perfect obedience (Romans 5:19). That is our only hope of eternal life. Feminism is all about removing God-given distinctions between men and women. The items of clothing that, throughout Western society, have distinguished between men and women for hundreds of years are trousers and skirts. This is a clear distinction, still universally used today on buildings. God has made a clear distinction between men and women, but feminism rejects God and His Word. Those who fear God wish to cleave to His precepts. Thus, in their walk, and especially in His house, they honour Him by acknowledging this God-given distinction. “Why call ye Me Lord, Lord, and do not the things that I say?” We grieve the Holy Spirit when we show some outward attachment to His people while following the fashions of this world. “Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). How solemn to hear one and another say, “Well, X does it”...We are safe only when we follow Christ and His Word. Let God be true and every man a liar."

Another article by Rev Neil Ross addresses the issue.
"It is true that God looks on the heart, while man looks upon the outward appearance. But the outward appearance does matter; it is part of a Christian lifestyle. Take clothing, for example: certain ways of dressing can lead to sin, and so we should remember some Scripture principles.

First, Deuteronomy 22:5 teaches us that there ought to be a distinction between male and female in their clothing: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God”. Changes in fashion do not cancel out this principle. It was in the 1960s, says a writer on the history of fashion, “that the distinctions between clothing made for men and that made for women became less and less obvious”. The principle remains however: God has ordained that there be a clear distinction between the sexes. In our culture, the dress or skirt is still viewed as the distinctly female garment."

Why are the 10 Commandments addressed in the singular?

This is an important question. The original Hebrew is in the singular which is accurately reflected in the Authorised Version "Thou shalt not..." You is plural whereas Thou is singular. It does not say It does not say, "Do not kill" but "Thou shalt not kill".

Jewish writers and Rabbis have given many answers to this such as that they stood 'as one person of one heart', see here and here and here. For instance the first century AD Jewish writer Philo writes: "But why are the commandments formulated in the singular (Thou), when a multitude was present? Readers of the Holy Scriptures may learn from this that each individual who keeps the law and obeys God is as precious as the whole Nation, nay more, as the whole world. Another reason is that commands and prohibitions are more impressive if addressed to each individual in the audience." It highlights individual responsibility.

No doubt there is also something to be said for the fact that Israel is seen as the son of God, see here.

John Willison asks:
Q. Why doth this and the rest of the commands still run in the singular number, Thou, and not You?
A. Because God would have every man to notice the directions thereof as particularly as if they were spoken to himself by name.

It is "thou" not "ye," because each person is addressed separately as a distinct moral agent responsible to God for keeping the law. Willison also notes: "The Decalogue, or Ten Commandments, which were solemnly delivered to the people of Israel from Mount Sinai, do contain the moral law; being a fixed and perpetual rule of righteousness, which God hath given to be observed by all mankind, in all ages and periods, to the end of the world." The Larger Catechism reminds us:
"That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin."

The puritan Thomas Watson answers our question:
"Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, as it were, by name." Some have said that we ought to put our own name as it were into the commandment in order to recognise our own responsibility.

James Ussher in his Body of Divinity answers the question as to why the commandments are addressed in the singular:
1. Because God being without partiality, speaketh to all men alike; as well the rich as poor, high as low.
2. Because no man should put the commandments of God from himself, as though they did not concern him: but every particular man should apply them to himself as well as if God had spoken to him by name. Whence we gather, that God wisely preventeth a common abuse amongst men: which is to esteem that which is spoken unto all men, to be (as it were) spoken to none. As you shall have it common amongst men to say and confess, that God is just and merciful, and that he commandeth this, and forbiddeth that: and yet they usually so behave themselves, that they shift the matter to the general, as if it did not belong unto them in particular; and as if they
notwithstanding might live as they list. And therefore every man is to judge and esteem that God speaketh in the law to him in particular; and is accordingly to be affected therewith.

We are addressed individually by God as sovereign. This is because as the puritan John Dod put it "self [is] our chief idol: So that every carnal man sets up himself, he does nothing but seek and serve himself and therefore is his own idol, and another god to himself".

There is also intimacy in the individual singular and personal address "thou". Thomas Boston shows that when we see the context of redemption in the Preface to the Ten Commandments we see the commandments in their correct light for the believer. "The ten commandments were not given to the Israelites as a covenant of works, but in the way of the covenant of grace, and under that covert. Ye saw it was Jesus the Mediator that spoke these, Heb. 12:24-26. Amongst all the reasons there is not one of terror; but the sweet savour of gospel-grace."

"All true obedience to the ten commandments now must run in the channel of the covenant of grace, being directed to God as our God in that covenant, Deut. 28:58. This is to fear that glorious and fearful name, THE LORD THY GOD. And so legal obedience is no obedience at all. This obedience is performed not for righteousness, but to testify our love to the Lord our Righteousness; not in our own strength, but in that of our Lord God and Redeemer; not to be accepted for its own worth, but for the sake of a Redeemer’s merits; not out of fear of hell, or hope to purchase heaven, but out of love and gratitude to him who has delivered us from hell, and purchased heaven and everlasting happiness for us."

"So far is the state of the saints from being a state of sinful liberty, that there are none so strongly bound to obedience as they, and that by the strongest of all bonds, those of love and gratitude, arising from the amazing and wonderful obedience and satisfaction which he has performed for them. So that the love of Christ will sweetly and powerfully constrain them to run the way of his commandments; for his commandments are not grievous, and in the keeping of them is a great reward. They will love him, because he has first loved them; and his love has flowed out to them in the crimson streams of their dear Redeemer’s blood, by which their sins are expiated, and their guilt atoned. And those to whom much is forgiven, will certainly love much."

"God might have required of us obedience by his mere will, without giving any other reason; and in that case, men had been bound to give it at their peril. But how much sweeter is the command, and agreeable what he demands, when he enforces the equirement he makes by such engaging motives, as that he is the Lord, a being possessed of all possible perfection, of every glorious attribute and excellency, the author of all other beings, and all the amiable qualities and attracting xcellencies of which they are possessed; that he is our God, related to us by a covenant, which he hath made with his own Son as our Surety and Saviour, and which is brought near to us in the gospel, that we may enter into the bond thereof, and the righteousness of which is brought near unto us, who are stout-hearted and far from righteousness, that we may accept thereof, and so be delivered from condemnation and wrath? How agreeable and ravishing is it to reflect, that he incites and prompts us to obedience, not by the authority of his absolute sovereignty over us, and undoubted propriety in us, but by the inviting and attracting consideration of the great deliverance he has wrought for us, of which the deliverance from the Egyptian bondage was a bright type!

Can we reflect on the great salvation wrought for us by Jesus Christ, by which we were saved from all the horrors of sin and hell, rescued from the power of Satan, and delivered from the present evil world, and the pollutions thereof; can we reflect on these great and glorious benefits, which afford astonishment to men and angels, and our hearts not glow with the warmest fire of love and gratitude to him who hath done such excellent things for us? Can we hesitate a moment to say, good is thy will, O God, just and holy are thy laws, and we will cheerfully obey what thou commandest us?"

We wonder why the modern versions see fit to obliterate the fact that we are personally and individually addressed in the commandments. They translate it as "you" and not "thou". Yet when we think that the Ten Commandments that were written by the finger of God and that He wrote in the singular what a fearful thing it is to alter this. The Lord also commanded Moses to keep the second set of Ten Commandments safe in the ark for a perpetual testimony (Deut 10:5). Does this not give particular reverence and care for God's written words? Why then have modern versions showed such contempt for this way in which God makes His sovereign will known?

There is in the Authorised Version 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. It is a Bible which alone addresses them as singular and as individuals in the way that God did at Mount Sinai.

Translation and the ministry of the word

Reformed theologians understood that while translation was necessary, and while they could convey the Word of God from the original Hebrew and Greek in substance, it could not be translated absolutely, perfectly, or exhaustively. This doctrine is classically expressed by Francis Turretin (cf. Francis Turretin, The Doctrine of Scripture trans. J.W. Beardslee III, Grand Rapids, 1981) but in the British post-Reformation context it may be discerned in the preface to the Authorised Version of 1611, ‘The Translators to the Reader’. Here it is asserted that in the sixteenth century English translations, ‘all is sound for substance’ (p.19). Slightly before this, the Elizabethan English Presbyterian Thomas Cartwright, responded to the criticisms levelled by the Roman Catholic translators of the Rheims New Testament with the tenet that ‘the title…the worde of God’ used in relation to translations ‘agreeth only to the truth of God, which hath also the frame of his words’ (Answer to the Preface to the Rhemish Testament, London, 1602, p.102). Like Calvin, he favoured essentially preserving the word order (T.H.L. Parker, Calvin’s New Testament Commentaries, Grand Rapids, 1971, p.102) in order to convey the majesty of the Scriptures. Calvin was well aware that Biblical Greek was not classical Greek: it was in fact more powerful, ‘the force of the truth of Sacred Scripture is manifestly too powerful to need the art of words’ (Institutes, I.viii.1). That is to say, it does not need to be revised according to classical taste in rhetoric and elegant style, it has a simple, clear and powerful style of its own.

It was widely recognised amongst the Reformed that preaching is able to supplement the deficiency of translations, and, moreover, that, as Beardslee explains, preaching ‘continues the work of Bible translation; hence the importance of an educated ministry’ (ibid. p.154, n.3). In their high view of preaching the Reformers held it to be the Word of God. Bullinger enunciates it in the clearest terms: ‘praedicatio verbi Dei est verbum Dei’ (the Word of God preached is in fact the Word of God) (quoted John R. Knott, The Sword of the Spirit: Puritan Responses to the Bible, Chicago, 1980, p.50). Likewise Calvin said that ‘[t]he Word of God goeth out of the mouth of God in such a manner that it likewise goeth out of the mouth of men; for God does not speak openly from heaven but employs men as his instruments’ (quoted Ronald S. Wallace, Calvin’s doctrine of the Word and Sacrament, London, 1953, p.82). We read of Ezra and his colleagues that ‘they read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading’ (Nehemiah 8:8).

Clearly, the Reformers were not claiming either ex cathedra infallibility or immediate inspiration for themselves as their Roman Catholic and Anabaptist opponents respectively asserted. The distinction between the substantial authority of translations and the total verbal authority of the original is perhaps helpful here. Preaching, inasmuch as it represented the Word of God faithfully, could in fact be termed the word of God. A similar distinction was made at the Westminster Assembly by George Gillespie, who held that truths established by logical deduction, that is ‘good and necessary consequence from scripture’ should be regarded as authoritative truth (cp. WCF I.vi and A treatise of the Miscellany questions, Edinburgh, 1649).

The Westminster Confession asserted ‘the majesty of the style’ of Scripture, an epithet that reflected Calvin’s emphasis. Thomas Cartwright likewise spoke of the ‘maiestie of th’authentical copies in the Greek’ (op. cit., p.93), while the discerning preface to the 1611 AV identifies the ‘perspicuity, gravity, majesty of the original Hebrew’ (p.21). William Perkins therefore recommended that pulpit speech be ‘simple and perspicuous, fit both for the peoples understanding and to express the Majestie of the Spirit’ (The Arte of Prophesying, quoted Knott, p.50 - my emphasis). In other words preaching should reflect the majesty of the Scriptures and should aim together with translation at least to be an echo of it.

The Westminster Directory of Publick Worship used similar phrasing in recommending that the minister ought to preache ‘Gravely, as becometh the word of God’ and in requiring him to abstain from ‘an unprofitable use of unknown tongues, strange phrases...sparingly citing sentences of ecclesiastical or other human writers, ancient or modern’. William Perkins had asserted that ‘[h]umane wisdome must be concealed, whether it be in the matter of the sermon, or in the setting forth of the words: because the preaching of the word is the Testimonie of God, and the profession of the knowledge of Christ not of human skill’, therefore a preacher must not ‘tickle the itching eares of his auditorie with fine ringing sentences of the Fathers but observe an admirable plainness and an admirable powerfulness’ (quoted Owen Watkins, The Puritan Experience, London, 1972, p.7). Preaching was to echo the plain powerfulness of the Scriptures themselves and to be informed by close study, in other words it must correspond to a large extent with translation.

In this way, the Divines maintained the careful balance set by the Refomers and their heirs that required learning on the part of a minister with the important qualification that it should not be paraded in the pulpit. They ‘presupposed (according to the rules for ordination) that the minister of Christ is in some measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaid unto divinity...all which he is to make use of and improve in his private preparations, before he deliver in publick what he hath provided’. Samuel Rutherford supplied the homely but pithy aphorism, ‘the pot may be used in the bilyng but not brought in with the porridge’ (quoted, R.S. Paul, The Assembly of the Lord, Edinburgh, 1985, p.365).

Certain sectarians in England, particularly leading Antinomians, opposed these views at the time. William Dell and John Webster attacked the emphasis upon learning the original Greek and Hebrew. Webster held forth in his tract Academarium Examinem that there could be no teachers, since only the Spirit could teach anyone. ‘To this I know it will be objected’, he said, ‘[t]hat schools teach the knowledge of tongues, without which the Scriptures (being written in the Hebrew and Greek) cannot be rightly translated, expounded, nor interpreted: and therefore it is necessary that Schools and Academies should teach these as properly and mainly conducible to this end’. Webster, however, could concede nothing to such objections, in his opinion languages had been changed and altered as ‘fashions and garments’ and in fact, whoever relies upon a translator is the same as anyone that depends upon a teacher (London, 1654, pp.6-7). Where this left the individual is hard to distinguish. Dell on the other hand simply rejected learning as necessary or prerequisite for the ministry (Christ’s Spirit a Christian’s Strength, London, 1651, p.22).

Rutherford took it in hand to reply to these directly, he emphasised the importance of all Christians having access to the Scriptures but not without what the Confession calls ‘a due use of the ordinary means’ for interpretation (I. vii). The grammatical-historical method could not be dismissed by appeal to the direct inspiration of the Holy Spirit, although the illumination of the Spirit was of course important. Rutherford could not see that those who ‘goe from weaving, sowing, carpentarie, shoo-making to the pulpit...being voyd of all learning, tongues, logick, arts, sciences, and the literall knowledge of the Scripture’ could make the dangerous claims that they made and allege a direct calling from Christ (A Survey of Spiritual Antichrist, London, 1648, vol. i, p.44-45). As Reformed theologians always emphasised, there must be a final appeal to the Hebrew and Greek, and there it was possible to refute heresies and ‘burie them by the power of the Word’. If the authority of ministers using the proper means of interpretation was rejected and ‘if interpretations be left free to every man’ chaos would ensue inevitably in ‘millions of faiths with millions of senses, and so no faith at all’ (A Free Disputation Against Pretended Liberty of Conscience, London, 1649, p.28 & 32).

According to this view as well as that of the Directory, the minister is a specialist engaged in reproducing and applying the message of the Scriptures, or preaching. The minister is a specialist in the Scriptures and must be entirely acquainted with them. J. Gresham Machen, writing at the beginning of the 20th century, in an article entitled defends this principle powerfully ‘The Minister and his Greek Testament’. ‘[W]hatever else the preacher need not know, he must know the Bible; he must know it at first hand, and be able to interpret and defend it. Especially while doubt remains in the world as to the great central question, who more than the ministers should engage in the work of resolving such doubt - by intellectual instruction even more than by argument?’ The obvious conclusion, however, is that ‘this work can be undertaken to best advantage only by those who have an important pre-requisite for the study in a knowledge of the original languages upon which a large part of the discussion is based’ (The Banner of Truth, 103, 4/1972, pp.21-23).

The translators of the Authorised Version possessed these qualifications to an extraordinary degree. Some such as Miles Smith were so conversant in Hebrew that when called upon for the public reading of Scripture on one occasion he produced a small Hebrew bible without vowel points and read from it in ‘the English tongue plainely and fully’. The Westminster Form of Church Government had comparably high standards and required candidates for ordination to be examined by ‘reading the Hebrew and Greek Testaments and rendering some portion of some into Latin’. The problem is that (speaking in the context of the last two centuries) the university or the Academy has taken biblical studies away from the Church particularly with higher criticism and its results. Specialisation in the Scriptures no longer seems to serve preaching at all. Most mainstream evangelical preaching is remarkable if it achieves any depth of continuous concentration upon the Bible at all. While there is no need to introduce learning in itself one feels that learning must be of no real use in the preparation of such discourses.

Today, there is a priestly caste of academics speaking their own language to themselves and these ‘Biblical scholars have rather successfully convinced many in the community of believers that only they, the biblical scholars, can really appreciate the Bible. They are the only ones who can determine what it means. The rest of the community must sit up and listen to the biblical scholars explain what the Bible means’ (T.J. Keegan, Interpreting the Bible: A Popular Introduction to Biblical Hermeneutics, New York, 1985, p.9). Yet this coterie has produced no collective consensus on the meaning of Scripture in the way that Rutherford envisaged synods of ministers achieving and as was indeed the case in the great Reformed confessions and standards. The work of interpretation, however, ‘cannot be turned over to a few professors whose work is of interest only to themselves, but must be undertaken energetically by spiritually-minded men throughout the Church’ (Machen, op. cit., p.23).

The Church's Guardianship of the Oracles of God

The Westminster Confession, in its opening chapter emphasises that the Scriptures have been entrusted to the Church by the Lord, in order to ‘declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world’. Although the ‘authority of the holy scripture, for which it ought to believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God’, ‘We may be moved and induced by the testimony of the church to an high and reverend esteem of the holy scripture, and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style’ etc.

Chapter 25 speaks of the ‘catholick visible church’, unto which ‘Christ hath given the ministry, oracles, and ordinances of God’. This connection suggests that the guardianship of the Scriptures within the Church rests especially with the ministry, one may assume that the order is significant: to the Church the ministry is given, to the ministry the oracles and ordinances are specially entrusted. One of the proof texts here is a covenant promise in Isaiah 59:21 that seems to tie these elements together in saying ‘My spirit that is upon thee, and my words which I have put in thy mouth shall not depart out of thy mouth of thy seed, nor out of the mouth of thy seed’s seed , saith the LORD from henceforth and for ever’. The Confession does not explicitly draw our attention there but in speaking of the oracles of God we are reminded of I Peter 4:11, ‘If any man speak, let him speak as the oracles of God’, which seems to indicate the principle that preaching should echo the Scripture. Another passage that is quite clear, moreover, is Acts 7:38, which speaks of ‘the church in the wilderness’ ‘who received the lively oracles to give unto us’.

The Larger Catechism (Q156) together with the Directory of Publick Worship and the FPCG restrict the public reading of Scriptures to ministers. This is defended by proving that ‘the priests and Levites in the Jewish church were trusted with the publick reading of the word’ (Deut 31:9-11, Neh. 8:1-3, 13 & 9:3-5). The Divines concluded that the New Testament ministers correspond to the Priests and Levites (an interpretation that went back at least to the Second Book of Discipline in Scotland) ‘the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the Law’. The basis for this was in Isaiah 66:21 and Matthew 23:34, where this identification is made, ‘under the names of Priests and Levites to be continued under the gospel are meant evangelical pastors’.

The Divines were clearly against any idea of a sacrificing priesthood and did not wish ministers to be known by the title of priest, but they recognised a typical correspondence which may be supplemented by texts such as II Chronicles 15:3& 17:7-9, Malachi 2:4&7, Micah 3:1, 1 Leviticus 10:11, Isaiah 30:20 and Malachi 3:3, since these texts emphasise the teaching responsibility of the priest and Levite and its future restoration under Christ. The Priests and Levites were the scribes of Scripture and received the deposit of the law in the Tabernacle (Deut 31:25-26, 1 Sam. 10:25, Deut 17:18, I Chron 2:55 ), during days of persecution, the priests kept the written word safely in the Temple (II Kings 22:8). ‘The priests lips should keep knowledge’ (Mal. 2:7), the very word of God should be stored upon his tongue: surely this is something of what ‘holding fast the faithful word’ means (Titus 1:9). The idea of the preacher as steward and guardian of the truth is of course well developed in the Pastoral Epistles (ITim. 1:3-5 &18-20, ch.4:7&14, ch.5:21, ch.6:12-14, II Tim. 1:13&14, ch.2:15, ch.3:14-16, ch.4:15).

This inference of guardianship has tremendous significance for the responsibilities of the minister as well as that of the role of bible translation. The Church has handed over its deposit in the present age when profiteering publishers can hijack the work of translation to ensure their own market niche. The Old Testament Church was extremely careful with the deposit of Scripture and its transmission. In the present era the Scriptures are patently being rewritten through the philosophy of dynamic equivalence.

The Church cannot be careless with the Scriptures. As Answer 54 of the Shorter Catechism reminds us, the third commandment requires of us ‘the holy and reverent use of God’s...Word’. If the Church and the ministry have been given a particular stewardship of the oracles of God then we must recall the principle in which the Head of the Church has instructed us. …unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more (Luke 11:48).

The mode of baptism as defined by John the Baptist

John the Baptist prophesied that the disciples being baptised by fire by the Lord Jesus Christ and the Spirit in the future.

Matthew 3:11: I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Mark 1:8: I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Luke 3:16: John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

John 1:32-33: And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

When we look at the fulfilment of this on the day of Pentecost, we read:

Acts 2:1-3: And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

John Gill comments: "Through this baptism of the Holy Ghost and fire, the apostles became more knowing, and had a greater understanding of the mysteries of the Gospel, and were more qualified to preach it to people of all nations and languages. The Holy Spirit, in his gifts and graces, is compared to fire, because of its purity, light, and heat, as well as consuming nature; the Spirit sanctifies, and makes men pure and holy, purges from the dross of sin, error and superstition; and enlightens the minds of men, and gives them knowledge of divine and spiritual things; and fills them with zeal and fervour for the glory of God and Christ, and the good of his church and interest, and for the doctrines and ordinances of the Gospel; as well as fortifies them against their enemies, whom he consumes"

The company gathered was the 120 disciples which is significant, 12 the number of the church multiplied by 10 - the number of completion. This was symbolic of the baptism of the Church by the Holy Spirit.

But what do we read of this fire? Did they have to walk through it? Did it utterly engulf them? Rather it was merely cloven tongues of fire, individual tongues of fire divided and distributed "and it sat upon each of them". Appropriately it would have sat on their heads since it was symbolic of them receiving the Spirit to speak in other tongues. The next verse reads: "And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance".

This was a baptism but the element was administered to the head only. This demonstrates that "Dipping of the person into the water is not necessary: but Baptism is rightly administered by pouring or sprinkling water upon the person" (Westminster Confession of Faith).

The objects of faith

Scripture sets forth two objects of faith - the Father and the Son. Christ says 'ye believe in God, believe also in me'. These are sweetly joined together in the phrase 'the mercies of God in Christ Jesus'. This is a scriptural phrase but it is also found in the Shorter Catechism definition of repentance unto life.

Thomas Goodwin (Vol. 8, Bk 2, Chap 1) writes that 'the mercies in God s nature are not the object of our faith, but as they are considered together with Christ. That God s mercies and Jesus Christ are accordingly propounded jointly to our faith'. He continues 'THERE are two grand objects our faith doth act upon, God the Father and
Jesus Christ; the Holy Spirit being the person who anoints us, generally teaching us all things. Our Saviour Christ therefore, John xvii. 3, having spoken of giving eternal life to them that believe, superadds, This is eternal life, to know thee (the Father), the only true God, and Jesus Christ, whom thou hast sent; thereby setting forth them two as the objects which our faith and knowledge are carried out unto for eternal life ; which eternal life is begun in this world by the knowledge of faith, and perfected by the knowledge of sight in the world to come'.

'That which in the Father our faith doth specially act upon, are the riches of his grace; and free grace is indeed, and in reality, but the love of God in election, though uttered in absolute promises and declarations, yet expressed indefinitely as to persons. God indeed absolutely declareth in the promises and covenant of grace what his heart was and is unto an elect company, but conceals the persons (which promises I therefore term indefinite), thereby ascertaining us that there are some of mankind he so loves resolvedly and unchangeably, whom he intends therein; which promises shall infallibly take hold on them. And that covenant and those promises I call absolute, because they promise to give the very conditions required to salvation in that covenant.

The other object of our faith is Jesus Christ, both in his person and his suffering, death, resurrection, intercession ; and likewise the benefits that are the fruits of all these. And our faith is to aim at the having fellowship with him in all these, as the object of faith, as well as the free grace of God the Father. In all which benefits which our faith seeks from these two, I might quote many scriptures, wherein Christ and the free grace of the Father are still joined, and go hand in hand. I instance particularly in justification for all the rest, in which there is both the grace of the Father and the righteousness of the Son, that concur both thereunto; and our faith is distinctly to exercise itself upon both these, for obtaining justification. This conjunction you see in Rom. iii. 24, Being justified freely by his grace, through the redemption that is in Christ Jesus. You have it also in Rom. v. 15, The grace of God, that is, of God the Father, and the gift by grace (the gift of righteousness and justification thereby) which is by one man Jesus Christ, hath abounded unto many. And again he says at verse 17, They which receive abundance of grace, and of the gift of righteousness, &c. a righteousness by which we are made righteous, ver. 19. There is both the grace of God in the heart of the Father, and there is the gift of righteousness by grace, which is by one man Jesus Christ, as by whose righteousness we are made righteous; and these concur to our justification of life, as it is termed in verse 18.

Now, there being these two grand objects of the faith of all believers for the first benefit they are brought to seek at first, all converts under the gospel are therefore brought to a distinct communion and fellowship (through faith) both with the Father and also with the Son, to obtain both grace and righteousness from both, and afterwards in the course of their lives they enjoy a distinct fellowship with both Father and Son: 1 John i. 3, These things I write to you, that you may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ; with these two objectively is our fellowship transacted. The Holy Ghost is he who, 1 John ii. 20, is styled the anointing of us and our eyes, to
converse with these, and by whom we know all things; but our fellowship is objectively with the Father, and with his Son.'

Goodwin goes on to write of how the ark and the mercy-seat typified this relationship of Christ and the mercies of God in him as the objects of faith. He infers that because the mercy-seat was topmost on the ark that The mercy-seat was uppermost on the top of the ark 'that all the grace in God's heart flowing to us is through Christ, and as supported by Christ, and his mediation and expiation, so as it is God s grace and mercy as in Christ'.

Goodwin also observes that the mercy-seat and the ark were 'both of a like size and proportion, as long, as broad, as deep, the one as the other (Exod. xxv. 10,
17 compared), to shew that however the essential grace and mercy in God's nature is essentially infinite, yet his dispensatory mercy and grace laid up for us, and intended towards us sinners of the sons of men, are of the same extent and commensuration with Christ, and his merits and righteousness, &c., because all that grace which God hath intended to bestow upon us, for the matter, manner, or measure, is but commensurable, and of like extent, with all that Christ purchased and procured, and is no more nor no less. As also because that these two must never be
separated; for God hath conjoined them thus closely and immediately one
to the other, only God's grace is uppermost, and the fountain of us, and
Christ, and all; and the glory of it is the supreme end of all, Eph. i. 5.6.'

Goodwin points out the practical matter that some people find it hard to focus upon Christ and the Father equally. 'Some converts indeed more distinctly, and withal amply and abundantly, have their hearts run out sometimes to God the Father and pursue after the attainment of his love and grace, and have their hearts drawn and set more largely to treat with the Father, and his grace, and to seek the obtain
ing more frequently the manifestations of his grace, and have their hearts more intent upon what his work for their salvation in his heart is. They consider that it was he who first decreed Christ, and our salvation through him, and called Christ to die for us, and gave us to Christ, &c., and with a peremptory and unchangeable love ordained the salvation of some through faith and holiness ; and accordingly they desire to have the manifestations of his grace made forth upon their souls. But others have the Lord Jesus Christ in their eye, and treat with him through his death, redemption, and the works which he performed towards it, in a more large and abundant manner. But though his heart goes out thus more amply to Jesus Christ, and hath communion with him and his righteousness, yet he believeth also on God the Father, that ordained and sent his Son out of his grace, and believes on him as the pardoner of his sin. And...he that hath communion with God the Father in seeking his love, he doth it in Christ impliedly, as through whose mediation he hath access unto the Father.

Goodwin believes that this experience lies behind the text '1 John ii. 13 (I cite it to this very purpose, to shew that sometimes the heart of one Christian runs out more to the Father, and at other times more to the Son), I write unto you, fathers, because you have known him that is from the beginning. Who is that? Jesus Christ; chap. i. 1, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life : that is apparently Jesus Christ, Then again, says he, I write unto you, little children, because ye have known the Father. Here the spirits of the one run out at differing seasons, sometimes more to God, sometimes more to Jesus Christ. I will not stand to explain whom he means by fathers, and whom by babes, nor need I do it as to my purpose; it is enough for the present that it is ascribed to the same sort of persons at different times, that when they were babes, they knew the Father ; when fathers, they knew Christ more intently. The reason of which different intentions of our spirits is, that our souls are narrow vessels, and use not to be intent on two so eminent objects at once, which therefore take their turns in our hearts, that we take in sometimes the one, and sometimes the other.'

Goodwin goes on to show in the next chapter that 'when we come to Christ, and believe on him, there is a concurrence and consent of all the three persons in the Godhead unto that great work'. '...as Christ is the object of faith, so, when any soul is converted, and drawn to believe on him, there is the concurrence of all the three persons in the Trinity to that work, and that they all put forth conjointly a renewed act of agreement in it'.

We need not think therefore that when Christ is set forth in the gospel that there is a disservice done to the other members of the Godhead. It the mercies of God in Christ are preached this will take in the work of the Father also in setting forth his Son for a propitiation and in Christ reconciling the world to Himself.

It is the mercies of God but it is bound up in a person, the person of the Mediator and not merely a bare promise. He that hath the Son hath life. The puritan William Spurstowe said "Those Divines who in their Catechetical Systems have made the formal object of Faith to be the Promise, rather than The Person of Christ, have failed in their expressions, if not in their intentions." - SPURSTOW on Rom. vi. 1.

"Faith does not marry the soul to the portion, benefits, and privileges of Christ, but to Christ Himself. I don't say that the soul may not have an eye to these, and a respect to these in closing with Christ; yea, usually these are the first things that faith has in its eye. But the soul does, and must go higher; he must look at and pitch upon The Person of Christ, or his faith is not so right and complete as it ought to be. It is The Person of Christ that is the great fountain of all grace and of all manifestations of God to us; and faith accordingly does close with His Person." - PEARSE's Best Match, p. 160.