the form and power of godliness

I have come recently to appreciate the writings of J.C.Philpot, the Strict Baptist. His 'Ears after Harvested Sheaves' is of the very best of daily readings. I have been unable to find expressly any Antinomian or Hypercalvinist error in it at all as yet. Philpot emphasises a high-toned experimental Christianity, and reading him does the soul much good. In the following extracts from a sermon on "Having a form of godliness, but denying the power thereof: from such turn away." —2 Tim 3:5 he distinguishes very carefully the true from the false.

By godliness he understands 'the whole of the Spirit's work upon the soul, the teachings of God in the heart, all that is generally conveyed by the expression, experimental religion, with all the fruits and consequences which flow out of that divine work. Thus godliness in this sense has a very comprehensive signification. It embraces the whole of experimental religion; it includes the whole work of grace from first to last, from the first teachings of the Spirit in the heart of the babe, up to the last hallelujahs of the expiring saint. And not only so, but it comprehends all the external fruits and manifestations of the work of grace upon the soul. Thus, in this sense, godliness has a very extensive signification; and therefore many spiritual branches will be found to grow out from this deep and broad stem'.

He speaks of how these graces of godliness are not always in high exercise so as we always experience the power of it to the same degree. 'If ever you have loved Jesus with a pure affection; if ever you have felt him near, dear, and precious to your soul, that love can never be lost out of your heart. It may lie dormant; it does lie dormant. It may not be sweetly felt in exercise; but there it is. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha" (1 Cor. vi. 22). You would be under this curse if the love of the Lord Jesus Christ were to die out of your hearts.

But this love is often sleeping. When the mother sometimes watches over the cradle, and looks upon her sleeping babe with unutterable affection, the infant knows not that the mother is watching its slumbers; but when it awakes, it is able to feel and return its mother's caresses. It is so with the soul sometimes when love in the heart is like a babe slumbering in the cradle. But as the babe opens its eyes, and sees the mother smiling upon it, it returns the smiles, and stretches forth its arms to embrace the bending cheek; so as to feel enmity against them? Nay, perhaps when we face of Jesus stooping to imprint a kiss of love, or drop some sweet word into the heart, and there is a flowing forth toward him of love and affection—"this is the power of love'.

He observes that it is easy to talk about and emphasise experimental religion but not actually exercise it. In distinguishing the power from the form he warns that 'when two things very nearly resemble each other, there lies the peril; lest the poison should be mistaken for the remedy.

Thus peril lies in the wide-spread profession of experimental truth, for it is that alone which deserves the name of "godliness," lest in the wide profession of experimental truth we should deceive ourselves, or others should deceive us, by the form without the power.

And this is perilous to the people of God lest they should be entangled by the wide-spread profession of experimental truth and the mere exterior of vital godliness, without the heart-felt possession of spiritual knowledge and enjoyment of it.

A form is something that comes very near, and yet is not the thing itself.

1. There is the form of repentance. A person may profess to be very sorry for, and to have great conviction of sin, talk about a law-work, and guilt on account of his transgressions; and yet not have that life-giving power of the Spirit upon his soul producing real contrition and true repentance. It may be only the workings of natural cons-science, and not that peculiar teaching of God the Spirit in the heart of a sinner whereby he is broken down into godly sorrow and deep penitence of heart before the Lord.

2. So with respect to faith in the Lord Jesus Christ. There is a natural faith in Christ as well as a spiritual faith. A man may have heard so much about Jesus Christ under ministers who extol him highly, speak of his Person, proclaim his blood, and dwell upon his justifying righteousness, that he may fancy he has faith in Christ, because he has heard so much of him with the outward ear; and yet be all the time without living, genuine faith. This special gift and work of God upon the soul may be still fatally wanting.

3. So with respect to love to the Lord Jesus Christ. There may be a natural love toward him. A man may have heard and read so much of his kindness to sinners, and such glowing descriptions of the beauty of his Person, that he may have fallen in love with him. Just as Roman Catholics have their crucifixes and paintings of Christ, and in admiring their crucifixes and adoring their paintings, feel the workings of fleshly love towards him whom they suppose to be there represented; so a man may have heard so much about the love of Christ, that he may have his fleshly affections roused up, and mistake them for that pure love which is shed abroad in the heart by the Holy Ghost.

4. So we may have something that draws us towards the Lord's people. We may feel that there is an amiableness about them; we may believe that they are the Lord's living family, and wish to be like them; to talk as they talk, and speak as they speak; and this we may mistake for love to the brethren; whilst all the time our heart may be completely destitute of that true love to the brethren, the fruit and effect of the Spirit's work upon the soul.

5. So with respect to the gift of prayer. It may seem to ourselves, and those who hear us, so simple, so fervent, so earnest, so humbly expressed, that surely it must be a spiritual prayer. And yet, we may often mistake a mere natural gift for that special grace of God whereby we are enabled to pour out our heart before him.

6. So we may be able by what we have felt under the convictions of natural conscience to live a life of separation from the world, to overcome sin when not very strong, to walk in the commandments and ordinances of God blameless; and yet be destitute of the vital power of the Spirit's teachings and operations, without which all these things are but as the convulsive twitchings of a dead body under the action of an electric battery. Like Herod, a man may do many things, and yet be absolutely devoid of the vital power of godliness brought into the heart by the Spirit of God.

'Well,' some may say, 'if this be the case, how may I know that I am not deceived altogether?' 'If a man may go so near, and yet not be a real character, what evidence have I,' says some poor tempted child of God, 'that I am not deceived?' Now what is said of these characters? They deny the power. Have you done that?

But what is it to "deny the power?" The power may be denied in various ways.

1. It is denied by some publicly and openly. There are some preachers professing the doctrines of truth, who cut down all experience, and say, it is nothing but frames and feelings.' This is to deny the power of godliness. If we have no frames, if we have no feelings, I am very sure the Spirit of God has not made our bodies his temple. If we have never had frames of sweet meditation, a frame of living faith, a frame of divine love, a frame of spiritual-mindedness, a frame of heavenly affections, I am very sure the Spirit of God has never blessed our soul. Again, if I am without feelings—"a feeling of sorrow for sin, a feeling of faith towards Jesus, a feeling of love towards his name, a feeling of love towards the brethren; if we are without these gracious feelings, we are dead as stones as to any possession of the life of God. So that, to cut down experience, and say, 'it is nothing but a parcel of frames and feelings,' is to deny the "power of godliness."

You will observe these men do not deny godliness; they dare not do that; but they deny the power of it in the heart of a saint, under the operation of the Spirit. Every jeer and sneer, every taunting speech thrown out against frames and feelings just manifests what a man's heart is; it is opening a door through which you can look indeed into the secrets of his bosom, and there see the serpent coiled up and hissing enmity against God's truth and against his living people.

2. Others deny it by their life and conversation. If a man walk in the lusts of the flesh; if he wallow in uncleanness or drunkenness; if he be altogether given up to the power of pride and covetousness, he denies the power of godliness by his actions as much as the preceding deny it by their words.

Both these characters deny the power of godliness out-wardly—"the one in word, the other in deed.

3. Others, having more regard to conscience, cannot go that length of outward enmity; yet they too deny it inwardly. For instance, are there not those who secretly think there is no absolute need for the soul to be emptied and stripped, and to have a revelation of Christ; and that they can be saved without such an experience of the bitter and the sweet, the sorrows and the joys that the Lord's people speak of? And are not these secret thoughts much strengthened and fostered by those ministers who profess to preach Christ as distinct from, and far superior to experience? What more common than such language as this from the pulpit: 'I cannot bear to hear people talk of their castings down and liftings up; they dwell and pore so much upon self; why do they not go out of self, and look to a precious Jesus?'

I want to know if this is not inwardly denying the power? They dare not say there is no such thing; but they speak of looking out of self to Christ, as if there were no inward experience of Christ, no visitations of his presence and love; and as if all religion consisted in a dry, speculative knowledge, without one inward grain of life and feeling. Their talk of looking to Christ is very plausible and subtle; but its real aim and drift is to deny the power of vital godliness in the heart of a saint.

4. But there are others who deny it virtually and actually by the non-possession of it. For instance, there are many who say they approve of, and that there is nothing like experimental preaching; they will crowd and cram a chapel to hear the experience of God's people traced out; and yet all the while they virtually and actually deny the power of it by the non-possession of it in their hearts. They have imbibed such a knowledge of the plan of experience from constantly hearing it preached, and they are so certain that it is the truth, that they will hear nothing else, and yet the vital power has never reached their conscience.

Now, what testimony have we who desire to fear God's name that we have anything more than a "form of godliness?" We have a form; that is very clear. But have we any living testimony in our conscience that we have something more than the form? Have we ever felt the power? We have no testimony that we are possessors of godliness unless we have felt its power.

But there are children of God (there may be some here present this morning) who are now, and have been for weeks, or even months, without the feeling power; and they are perhaps writing bitter things against themselves because they are not under those lively feelings that they once enjoyed. But since you have once felt it, have you ever denied the power, or with all your darkness and deadness, do you deny it now? Is not this rather the feeling of your soul? "O that I were as in months past, as in the days when God preserved me; when his candle shined upon my head, and when by his light I walked through darkness" (Job xxix. 2, 3). Is not this rather the language of your heart, 'O that the Lord would bless me indeed! would revive his work upon my heart, and give me life and power, to enable me to believe in his name! O that he would visit my soul with some discovery of his love, and bring me out of that gloomy and dark state in which I am so sadly sunk!'

These are the feelings of a living soul. But those who have but the "form of godliness," deny all these exercises. They want no revivings; they are sighing after no manifestations; they never plead with the Lord to look down upon them and bless them; they are satisfied with an outside religion; they are contented with the mere form. If they can deceive themselves and one another, it is enough. But the living soul, who has the fear of God alive in his bosom, is not so satisfied; he wants living manifestations of God's presence, sweet communications of God's mercy, and the blessed overshadowings of the Spirit upon his heart. If he has not them, he feels he has nothing.

Thus, while this text cuts to a thousand pieces those who have but the form, it does not wound the poor mourning child of God who is sighing and crying after the power. Every sigh, cry, and groan that he has on account of his dark, dead, gloomy state are so many living evidences of that power. Whence arise your sighs? What makes you mourn upon your bed? Whence spring those breathings in your soul as you sit by your fire-side after the Lord's presence—"that he would speak to your soul, and manifest himself to you? Why, they spring from this conviction deeply wrought in your heart, that nothing but the power of God can reach your soul. All short of that is stamped upon your conscience as nothing.

Why do the elders interview intending communicants?

Elders must interview intending communicants if they are to discharge their responsibilities faithfully. The individual has their responsibility "Let a man examine himself". The Lord's Supper is not an individual activity but a communion, however, with the communicant membership of a particular congregation amongst others. The Lord's Supper is a seal of the covenant of grace and a seal of church membership and of church privileges. It is a pledge of the fullest communion in God’s visible covenant society upon earth. The elders of that congregation have a duty both to Christ as head of the Church and to the souls of those over which they have oversight. 2 Tim. 4:2 "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. Titus 2:15 'These things speak, and exhort, and rebuke with all authority. Let no man despise thee. 1 Cor. 5:12 'For what have I to do to judge them also that are without? do not ye judge them that are within? Heb. 13:17 'Obey them that nave the rule over you, and submit yourselves: for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief: for that is unprofitable for you'.

Elders have been set in the Church together with minister for the purpose of the edification of the body and to bring all to a maturity of faith (Eph 4:11-13). Ministers are elders (Titus 1:7, 1 Cor 4:1-2) are called 'the steward of God', particularly stewards of the mysteries of God, who are required to be found faithful.

The elders are to watch over the Church "Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood." There is a duty to be strictly attentive, active and cautious in this responsibility [Acts 20:17, 28-31]. The elders must only admit those who publicly profess faith in Christ and who live in conformity to that profession (Titus 1:16, Matthew 7:21). They are like the porters under the Old Testament, (2 Chron. 23:19) 'And he set the porters at the gates of the house of the Lord, that none which was unclean in any thing should enter in'.

Christ has given to these officers the keys of the kingdom (Matt. 16:19; 18:17-18; Jn. 20:21-23; 2 Cor. 2:6-8). "Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven." [Matt. 18.18], note that this is addressed in the plural (ye, you). The Westminster Confession asserts that elders exercise the keys of the kingdom: “To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require".

I Cor 5:1-8 shows that the Lord's Supper is the New Testament Passover and that the Church is to purged of the 'leaven' of hypocrisy in order to maintain the true witness and profession of the Church. As they sit at the Lord's table they are to "keep the feast", the feast in the New Testament sense, purely and in sincerity "not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth". Paul condemned them in verse 2 for keeping the man in its fellowship and allowing him to come to the communion table. [1 Cor. 5:2].

With a view to celebrating the Lord’s Supper properly, the Kirk Session at Corinth was to constitute itself into a court of Christ's Church, in the name and by the authority of the Lord Jesus Christ, and "purge out the old leaven", so that they might partake of this holy sacrament in an acceptable manner. "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:" [1 Corinthians 5:6-7]. Other relevant portions are:
2 Cor. 10. 8. "Our authority which the Lord hath given us for edification".
1 Thess 5. 21. "Prove all things: Hold fast that which is good."

If the elders have received the keys from Christ they must be very careful to open the door of admission only to those whom Christ would have them admit. They are to look for an accredited profession of faith. There are three dimensions to Christian profession: doctrine, duty and experience. These dimensions are also necessary to communion with Christ JN 14:21 "He that hath my commandments [doctrine], and keepeth them [duty], he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him [experience]." These are those "that join themselves to the LORD, to serve him, and to love the name of the LORD" IS56:6. This faith, love and obedience needs to be tested in an objective manner however, if a court of the church is to admit individuals to the privilege of this sacrament. They cannot, however, know the secret state of anyone's soul and they can only assess the evidence of the outward profession and consistent conduct of the person applying to be received as a communicant (Acts 19:18).

Why do sessions interview candidates and not just issue a verbal warning from the pulpit?
[1] Reliance on the word of warning from the pulpit alone fails because it introduces a more stringent standard for admission to baptism than the Lord's Supper. Before a person is allowed to present himself, or his children, for baptism, he must satisfy the Session as to his profession and life. If there is only a verbal warning in the case of the Lord's Supper, however, the candidate is only asked to examine himself before he is allowed to come to the Lord’s Table - this is inconsistent.
[2] If we rely upon a word of warning from the pulpit alone, we are dangerously assuming sufficient competence to judge spiritual matters on the part of those who may be complete strangers. Sessions must assume the opposite, unless-and until-they have obtained adequate information. Many people who say that they are Christians are profoundly ignorant of what that really means.
[3] A mere verbal warning does not deal with the problem of those who are under discipline from other churches if it is left up to the individual to judge his own case. It does not do justice to the sinful propensities of men, or to the seriousness of church censures.
[4] There is such a thing as corporate responsibility. Many people belong to Churches that will not submit to the Word of God but rather reject it. There are also Churches that do not administer the sacraments as appointed by Christ in His Word, but add to and take from them. They do not emphasise the need for holy living according to the Word of God. These individuals think that this has nothing to do with their own personal faith. This needs to be vitally addressed. Only examination by elders will achieve this.
[5] People need their errors pointed out - it is no kindness to ignore them.
[6] In the best days of the Church admission to the table was viewed as proper only when the elders had sufficient knowledge of the communicants to judge them to be worthy receivers. If persons are admitted of whom the Session know nothing it cannot be reconciled with the clearly stated requirement of the Westminster Confession which says:
...ignorant and ungodly persons, as they are unfit to enjoy communion with [Christ], so are they unworthy of the Lord’s table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto. [Note that people must be admitted they cannot admit themselves]
Larger Catechism Answer [WLC 173] 'May any who profess the faith, and desire to come to the Lord's supper, be kept from it?'
'Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's Supper, may and ought to be kept from that sacrament, by the power which Christ has left in his church, until they receive instruction, and manifest their reformation'.
[7] Examination by the elders means that people are brought to face the seriousness of what it means to partake of the Lord’s table.
[8] The table was fenced in this way in the Early Church:
Justin [c.150 AD]:
And this food is called among us [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. [Apology I LXVI]
The requirements of the church of 150 AD were 1] believe the teachings of the church [2] baptism and [3] godly life. The Didache Didache [c.120AD?] also says "But let not any one who hath a quarrel with his companion join with you, until they be reconciled, that your sacrifice may not be polluted". [14:2]
[9] It was also fenced from the Reformation onwards. Knox's Book of Common Order, adopted in Scotland in 1564: "The administration of the Table ought never to be without examination pass before, especially of those whose knowledge is suspect. We think that none are apt to be admitted to that Mystery, who cannot formally say the Lord's Prayer, The Articles of the Belief, and declare the sum of the Law." Knox goes on to say: "And therefore of necessity we judge it, that every year at least, public examination be had by the Ministers and Elders of the knowledge of every person within the church; to wit, that every master and mistress of household come to maturity, before the Ministers and Elders, to give confession of their faith, and to answer such chief points of Religion as the Ministers shall demand"
[10] As in all things in the Church, cursed be he that doeth the work of the Lord negligently. The elders must not follow convenience but the injunction: "Let all things be done decently and in order" [1 Cor. 14:40].

the glories of Christianity

Sabbath day, Jan. 20. At night. The last week I was sunk so low, that I fear it will be a long time before I am recovered. I fell exceedingly low in the weekly account. I find my heart so deceitful, that I am almost discouraged from making any more resolutions.—Wherein have I been negligent in the week past; and how could I have done better, to help the dreadful low estate in which I am sunk?

Monday, Jan. 21 Before sunrise, answered the preceding questions thus: I ought to have spent my time in bewailing my sins, and in singing psalms—especially psalms or hymns of penitence; these duties being most suited to the frame I was in. I do not spend time enough in endeavouring to affect myself with the glories of Christianity.—Fell short in the monthly account. It seems to me, that I am fallen from my former sense of the pleasantness of religion.

Tuesday, Feb. 5. At night. I have thought that this being so exceedingly careful, and so particularly anxious, to force myself to think of religion at all times, has exceedingly distracted my mind, and made me altogether unfit for that and every thing else. I have thought that this caused the dreadful low con-dition I was in on the 15th of January. I think that I stretched myself further than I could bear, and so broke.—But now it seems to me, though I know not why, that I do not do enough to prepare for another world. I do not seem to press forward, to fight and wrestle, as the apostles used to speak. I do not seem so greatly and constantly to mortify and deny myself, as the mortification of which they speak represents. Therefore, wherein ought I to do more in this way?—I answer: I am again grown too careless about eating, drinking, and sleeping—not careful enough about evil-speaking.

Saturday, Feb. 16. I do certainly know that I love holiness, such as the gospel prescribes.—At night. For the time past of my life, I have been negli-gent, in that I have not sufficiently kept up that part of divine worship, singing the praise of God in secret and with company.—I have been negligent this month past, in these three things: I have not been watchful enough over my appetites, in eating and drinking; in rising too late in the morning; and in not applying myself with sufficient application to the duty of secret prayer.

"I do not spend enough time endeavouring to affect myself with the glories of Christianity." 

- Jonathan Edwards (Diary entry for January 21, 1723, age 20) 

Edwards took steps to make sure that this would not be his epitaph, do you and I?

'I have written to him the great things of my law, but they were counted as a strange thing'. Hosea 8:12

The Soul of Life

This was published in the September issue of the FP Magazine.

The Soul of Life: The Piety of John Calvin, edited and introduced by Joel R Beeke, published by Reformation Heritage Books in their Profiles in Reformed Spirituality series, paperback, 220 pages, £6.95 from the F P Bookroom.

In John Calvin’s five-hundredth anniversary year, there is no shortage of books being published about his life and work. This book is undoubtedly among the most edifying of them. It provides a useful outline of Calvin’s life and then the aspects of the biblical piety that he emphasised. Calvin defined piety as “that reverence joined with love of God which the knowledge of His benefits induces”. Dr Beeke explains the theological dimensions of Calvin’s piety: (1) Its root: mystical union, (2) Its double bond: the Spirit and faith, and (3) Its double cleansing: justification and sanctification. He then refers to the practical exercise of this piety in the means of grace, including the Word, sacraments, prayer and psalm-singing. Other practical dimensions include repentance, cross-bearing, obedience and heavenly-mindedness.

The bulk of the book consists of 45 short selections from Calvin’s writings which are arranged under the headings mentioned above. Calvin writes warmly, clearly and attractively and this volume provides a very helpful introduction to his works. These selections are brief enough to read one per day and one might well choose to follow the example of the Puritan John Cotton who said, “I love to sweeten my mouth with a piece of Calvin before I go to sleep”. It is a well-illustrated pocket-size book, in what is becoming an interesting and helpful series.

The Christian needs every such help in his “faint, yet pursuing” endeavours after godliness. “We ought to apply ourselves altogether to piety alone, because when we have once attained it, God asks nothing more from us.” “It is this, indeed, that through the whole course of life we seek and follow. But we shall attain it only when we have cast off the weakness of the body and are received into full fellowship with Him.”

sin seeps in

A poem by Francis Quarles compares various kinds of sin to various types of wet weather by which we become soaked.  

On several Sins.

Gross Sin. 
Is like a Show'r, which ere we can get in  
Into our Conscience, wets us to the skin:  

Sin of Infirmity. 
Is like the falling of an April Shower;  
'Tis often Rain, and Sun-shine, in an hour.  

Sin of Custom. 
Is a long Shower, beginning with the Light  
Oft-times continuing till the Dead of Night.  

Sin of Ignorance.
It is a hideous Mist, that wets amain,  
Though it appear not in the form of Rain.  

Crying Sin.
It is a sudden Shower, that tears in sunder  
The Cope of Heav'n, & alway comes with Thunder.  

Sin of Delight. 
Is like a feathered Shower of Snow, not felt,  
But soaks to th' very skin, when ere it melt:  

Sin of Presumption. 
Does like a Shower of Hail, both wet and wound  
With sudden Death: or strikes us to the Ground.  

The Sin of Sins. 
It is a sulph'rous Shower, such as fell  
On Sodom, strikes, and strikes to th' Pit of Hell.

The sermon taster's solemn warning

The sermon taster comes in various forms. Some will gad about from
church to church looking for what suits them for the moment. Others
will only come to hear those that they consider worth hearing. Others
also rate the preachers against each other as though they were being
entertained. Apparently, it was popular among wealthy Londoners in
Victorian times to race across the city from one church to another,
sampling the preaching of the more popular ministers. Each Monday in
Parliament, meetings were held to discuss which preacher delivered the
best sermon.

Other sermon tasters like to hear their pet subject or theme and will
not be satisfied without this. There was a man in Scotland whose pet
theme was the second coming. He visited several Edinburgh churches at
one time. When he returned to his hometown, he was asked, "How did you
like the Edinburgh preachers?" "They all fly on one wing," he
answered. "They all preach the first coming of Christ, but don't
preach His second coming."

body language Other sermon tasters have a more damaging effect. They
are not getting on with a sermon and they don't mind if everyone
behind them knows that. The body language tells the congregation
behind, "Switch off, don't listen". The head hangs down, the shoulders
droop, sometimes the head is shaken and the face wears a displeased or
pained expression. Perhaps they start leafing through their bible as
though to say - "I'm not pleased with this and so I'm not listening".
It seems as if they would rather be elsewhere. What a discouragement
to those behind. They can't help but notice. If they weren't
struggling with the sermon, they will feel now that they should be.
Some of them need to hear the gospel and not be put off from hearing
it yet Satan uses this distraction before them to snatch away the seed
of the Word. What of their spouse beside them? Or if they have
children that share their pew? How would they take this example? Will
the word profit them?

Some sermon-tasters are keen to let everyone know how they did not get
on with the sermon afterwards. They will pick over the expressions,
gestures and illustrations of the sermon in order to find fault. What
is of value and benefit is left aside so that the 'defects' may be
exposed. Their pride will not allow them to profit and will also deny
the privilege to as many as possible. This is the most dangerous in
its effect upon others, particularly those of the immediate family.
They may be put off the gospel and the church permanently. The
question is whether or not there is error and if error of how serious
a nature can it be corrected in the most gracious way without deleting
all effect from the sermon, disparaging the person, their office or
the way it was presented.

The following is from William James Hoge's "Blind Bartimaeus and His
Great Physician"

"your criticisms may turn it into very foolishness, and a
stumbling-block, and the savor of death to some beloved one for whose
salvation you have been striving. I cannot better illustrate this
caution than by a true narrative from "The Central Presbyterian." " A
pious lady once left a church in this city, [Richmond,] in company
with her husband, who was not a professor of religion. She was a woman
of unusual vivacity, with a keen perception of the ludicrous, and
often playfully sarcastic. As they walked along toward home, she began
to make some amusing and spicy comments on the sermon, which a
stranger, a man of very ordinary talents and awkward manner, had
preached, that morning, in the absence of the pastor. After running on
in this vein of sportive criticism for
some time, surprised at the profound silence of her husband, she
turned and looked up in
his face. He was in tears. That sermon had sent an arrow of conviction
to his heart!
What must have been the anguish of the conscience-stricken wife, thus
arrested in the
act of ridiculing a discourse which had been the means of awakening
the anxiety of her
unconverted husband!".

Watch then, your words and spirit. Take care what you say, and before
whom you say
it. Are you about to speak in love, in humility, in the temper of
Christ? Will any one be the better for what you say? Will your
criticisms deepen your child's or your friend's reverence for Christ's
Ambassadors, and God's chosen instrument for saving souls?

When you have said what you wish, will you become thereby
fellow-helpers to the truth?'
If not, oh, leave it all unsaid, lest in criticising the flaws of the
earthen vessel, you be found
to have despised the heavenly treasure; lest you turn aside the sword
of the Spirit, and
with great sin to yourself, bring destruction on some most precious soul".

Did the sermon-taster pray for a blessing from the sermon? Do they
pray regularly for the minister and before every sermon for every
preacher? Do they pray for the preacher while he is preaching, that he
may be helped, especially when he may be struggling? In the Welsh
revival of 1859 two preachers were talking together. One said, "Have
you noticed how all the ministers are preaching a great deal better
than they used to?" "Yes," his friend replied, "but perhaps people are
listening a good deal better than they used to." "That may be true,"
said the first man, "but I think the sermons ought to be much better
these days." "Why is that?" said his friend. "Because all the
congregations seem to be praying for their ministers now."

Is the sermon-taster depending too much upon the public means for
their spiritual growth and feeding and not being diligent in the
private means and the secret place? If they profit more in the one,
they may find that they are in a different spirit to profit from the
other.

The sermon-taster is responsible for themselves and not whether there
is or is not something deficient in the preacher whether in his life,
experience or style of preaching. Perhaps familiarity has bred
contempt and the sermon-taster has become too familiar with the
pet-themes, the mannerisms and turns of phrase of the preacher. They
may need to pray to be able to overcome this.

Has the sermon-taster examined their life and heart? Is there
something there that means that they are not profiting at all from
what they hear? Pride will certainly hinder it. There can be a carnal
response to what we hear. We are not getting the calibre of sermon
that we deserve, we think. We are not getting what we should. We have
particular spiritual needs that we want addressed and they are not
being addressed. But this does not mean that none of our spiritual
needs are being addressed. We forget that this, as with all other
things, is in the sovereign providence of God. This is to murmur
against that providence, wishing for one set of circumstances over
another. Surely if the man is orthodox, there is something that we may
glean from the sermon and meditate upon. Where this is not addressed,
a resentment can sometimes build up against the man and forms a great
barrier against profiting at all from any sermon. The resentment and
distaste eventually takes the sermon-taster to another preacher and
another congregation, but they have not submitted to God's providence
and learned from it, so it may be that the same thing will occur
again. They may need to consider whether they have what Scriptures
terms "itching ears".

O, Eternity

How long shall God and his Saints reigne? How long shall the damned
burn in Hell? For ever. How long is that? Imagine an hundred thousand
yeares. Alas! That is nothing in respect of Eternitie. Imagine ten
hundred thousand yeares, yea so many ages? Yet that is nothing:
Eternitie is still as long as it was. Imagine a thousand millions of
yeares. And yet that is nothing. Eternitie is not a whit shortened.
Imagine yet more, 1000000000000000000000000000000, a thousand,
thousand, thousand, thousand, thousand, thousand, thousand, thousand
Millions of yeares. Imagine, I say, the damned should burn in Hell so
many yeares, and yet thou hast not found the very beginning of
Eternitie. Imagine once more so many millions of millions of yeares as
there are drops in the sea, and yet thou art not come to the beginning
of Eternitie.

Let the consideration of the immortality of that precious soul, that
lies in thy bosom, curb thy corruptions at the very first sight of
sin, and make thee step back as though you wer ready to tread upon a
serpent. Not all the men upon earth, or devils in hell, can possibly
kill the soul of any man. It must needs live as long as God himself,
and run parallel with the longest line of eternity. Only sin wounds
mortally that immortal spirit, and brings it into that cursed case,
that it had infinitely better never have been, shall be for ever. For
by this means, going on impenitently to that last tribunal, it is ever
in the pangs of death, and never dead; not able to die, nor endure the
pain; pain exceeding not only all patience, but all resistance: there
being no strength to sustain, nor ability to bear, that which, whilst
God is GOD, for ever must be borne. What a prodigious cruelty is it
then for a man, by listening to the Syren songs of this false world,
or the devil's desperate counsel, to imbrue his hands in the blood of
his own everlasting soul, and to make it die eternally? For some
fleeting vanity, to bring upon it in the other world, torments without
end, and beyond all compass of conception? And his madness is the
more, because, (besides its immortality,) his soul is incomparably
more worth than the whole world.

Robert Bolton

NIV revision

In their ultimate consumer marketing campaign the publishers and
translators of the New International Version have decided to do their
best to upstage the Authorised (King James) Version by publishing a
new revision in 2011 see website www.nivbible2011.com. "It is fitting
that the new edition of the NIV Bible will be coming out in 2011, the
year which marks the 400th anniversary of the King James Version,"
said Douglas Moo. "Our goal in the NIV Bible translation mirrors that
of the 17th Century translators themselves: to produce a Bible that
removes all unnecessary obstacles to comprehension by drawing on the
best available scholarship". This is of course marketing speak; the
principles adopted by the AV translators and those of the NIV could
hardly be greater. Gerald Hammond pointed out that "while the
Renaissance Bible translator saw half of his task as reshaping English
so that it could adapt itself to Hebraic idiom, the modern translator
wants to make no demands on the language he translates into".

The attempt to chase the mirage of contemporary idiom and the need for
publishers to profit from new products has meant the frequent revision
of translations such as the NIV. Keith Danby, Global President and CEO
of Biblica said: "we are recommitting ourselves today to the original
NIV charter, complete with its charge to monitor and reflect
developments in English usage and Biblical scholarship by periodically
updating the NIV Bible text. As time passes and English changes, the
NIV we have at present is becoming increasingly dated. If we want a
Bible that English speakers around the world can understand, we have
to listen to, and respect, the vocabulary they are using today."

Moo gives an example of the changes that are required. "In the 1984
NIV when Paul says (in 2 Corinthians 11:25) 'I was stoned,' we changed
it to 'pelted with stones' to avoid the laughter in the junior high
row of the church." The assumption is that (as Gerald Hammond puts
it), "a modern Bible should aim not to tax its readers' linguistic or
interpretative abilities one bit. If this aim is to be achieved then
it seems likely that a new Bible will have to be produced for every
generation - each one probably moving us further away from the
original text, now that the initial break has been made". On cue the
NIV is now being revised 25 years after the 1984 edition.

One of the NIV's best kept secrets is that it is actually full of
archaic and difficult vocabulary as the list at the following site
shows http://www.biblebelievers.com/Vance2.html. A comparison of
these words in context will show that the AV has actually in many
cases used a less difficult word such as Eph 6:4 "provoke" rather than
"exasperate" (NIV). See also the list at the bottom of this post.

The new edition will replace both the 1984 NIV and the 2005
gender-neutral TNIV. There is a bit of obfuscation in the official
position as to whether the new edition will be gender neutral or not
and if so to what extent. For the 2011 edition, more than a dozen
scholars will "review every single gender-related decision we have
made and make sure we are putting God's unchanging word into English
people are actually using," says Douglas Moo, chairman of the
Committee on Bible Translation. "I can't predict what will happen with
gender usage. My guess would be we made a lot of the right decisions
for the T-NIV but every one of those is open for consideration. We may
even be returning to what we had in the 1984 NIV". Noone really
believes that this will be the case, however, they are simply trying
to keep their market appeal to those who might be swayed towards
either the NRSV or NLT on the one hand and the ESV, NASB on the other.

Moo notes that marketing the bible for profit isn't always easy, you
have to launch a revision at the right time: "We recognize at the same
time that people often will buy a Bible, they will use it as their
Bible, they'll memorize it, churches will buy Bibles to put in their
pews, and I think we have to balance very carefully the need to keep
the Bible up to date in terms of where English is with the reality
that people don't want to have to be buying new Bibles every two or
three years".

Fresh from last year's 30th anniversary marketing campaign Zondervan
are keen to maintain their market dominance as their President
enthuses. "We are tremendously excited about this initiative and we
wholeheartedly support our colleagues from Biblica and the CBT as they
work again with the same recipe that made the NIV the most popular
Bible translation in the world," said Zondervan President Moe Girkins.
"Since its first publication in 1978, more than 300 million copies of
the NIV have found their way into the hands and heart of people
worldwide...We are going to take great care to prepare our customers
for this new edition."

Ironically the NIV marketers are using the anniversary of a bible
version which has stood the test of 400 years to launch a revision of
a bible version that has hardly lasted 25. Never mind its popularity
or whether it needs updating - to use Richard Bacon's article title -
the NIV is still simply a bad translation.

NIV Difficult vocabulary list
abashed, abominable, abutted, acclaim, adder, adhere, admonishing,
advocate, alcove, algum, allocate, allots, ally, aloes, appease,
ardent, armlets, arrayed, astir, atonement, awl, banishment,
battlements, behemoth, belial, bereaves, betrothed, bier, blighted,
booty, brayed, breaching, breakers, buffeted, burnished, calamus,
capital (not a city), carnelian, carrion, centurions, chasm, chronic,
chrysolite, cistern, citadel, citron, clefts, cohorts, colonnades,
complacency, coney, concession, congealed, conjure, contrite,
convocations, crest, cors, curds, dandled, dappled, debauchery,
decimated, deluged, denarii, depose, derides, despoil,
dire,dispossess, disrepute, dissipation, distill, dissuade,
divination, dragnet, dropsy, duplicity, earthenware, ebony,
emasculate, emission, encroach, enmity, enthralled, entreaty, ephod,
epicurean, ewe, excrement, exodus, factions, felled, festal, fettered,
figurehead, filigree, flagstaff, fomenting, forded, fowler, gadfly,
galled, gird, gauntness, gecko, gloating, goiim, harrowing, haunt,
hearld, henna, homers, hoopoe, ignoble, impaled, implore, incur,
indignant, insatiable, insolence, intact, invoked, jambs, joists,
jowls, lairs, lamentation, leviathan, libations, loins, magi,
manifold, maritime, mattocks, maxims, mina, misdemeanor,
mother-of-pearl, mustering, myrtles, naive, naught, Negev, Nephilim,
nettles, nocturnal, nomad, notorious, Nubians, oblivion, obsolete,
odious, offal, omer, oracles, overweening, parapet, parchments,
pavilion, peals (noun, not the verb), perjurers, perpetuate,
pestilence, pinions, phylacteries, plumage, pomp, porphyry, portent,
potsherd, proconsul, propriety, poultice, Praetorium, pretext,
profligate, promiscuity, provincial, providence, qualm, quarries,
quivers (noun, not verb), ramparts, ransacked, ratified, ravish,
rabble, rawboned, relish (not for hotdogs), recoils, recount, refrain,
relent, rend, reposes, reprimanded, reputed, retinue, retorted,
retribution, rifts, roebucks, rue, sachet, satraps, sated,
shipwrights, siegeworks, sinews, sistrums, sledges, smelted, somber,
soothsayer, sovereignty, spelt, stadia, stench, stipulation, sullen,
tamarisk, tanner, temperate, tether, tetrarch, terebinth, thresher,
throes, thronged, tiaras, tinder, tracts, transcends, tresses,
turbulent, tyrannical, unscathed, unrelenting, usury, vassal, vaunts,
vehemently, verdant, vexed, wadi, wanton, warranted, wield, winnowing
and wrenched.

Trading and Thriving in Godliness

Trading and Thriving in Godliness: The Piety of George Swinnock,
edited by J Stephen Yuille, published by Reformation Heritage Books,
in their Profiles in Reformed Spirituality series, paperback, 235
pages, £6.95 from the F P Bookroom.

George Swinnock is not a well-known Puritan; indeed little is known
about his life, but his writings speak for themselves in distilling
the essence of the Puritan concern for practical godliness. In a brief
introduction, Yuille notes Swinnock's constant emphasis that the fear
of God is central to the right understanding of godliness. Fifty
judicious selections from Swinnock's writings have been arranged under
seven sections: the foundation of godliness (the character of God),
the door to godliness (regeneration), the value of godliness, the
pursuit of godliness, the nature of godliness, the means to godliness
and the motives to godliness.

In commending the necessity, beauty and primacy of godliness, Swinnock
maintains that it is the business of life. It is the Christian's trade
and they must be as diligent in it as any tradesman. "Every moment
must be devoted to God; and as all seasons, so all actions must be
sacred". He shows how "godliness is profitable unto all things" (1 Tim
4:8), that is, in all conditions, relations, duties and in both
worlds. He also shows what it means to "exercise thyself unto
godliness" (1 Tim 4:7). His application of these things to the home,
the workplace, the conditions of prosperity and adversity are very
appropriate and carry a faithful rebuke.

This Puritan has a facility for vivid illustration and is easily read.
The book makes an excellent introduction to the Puritans, and we would
commend it particularly to the young as an attractive exposition of
the truth that "godliness with contentment is great gain" (1 Tim 6:6).
"This indeed is the true life, all other but the shadow of living".

published at
http://www.fpchurch.org.uk/Magazines/fpm/2009/FPM%20-%20August%202009.pdf

considering our praise

'The praises of the Lord, being well considered, will yield continually new matter, and fresh delight in the work'

'There is no exercise whereunto we have more need to be stirred up, than to praise; such is our dulness, and such is the excellency and necessity of the work' David Dickson.

Man's chief end is to glorify God. To praise God is to declare His glory; this is the highest activity on earth of which we are capable. The book of Psalms concludes with these words, 'Let everything that hath breath praise the Lord. Praise ye the Lord' (Ps. 150:6). The godly Scottish divine John Willison writes: 'God made man the tongue of the creation, to trumpet forth aloud what the rest of the creation do but silently whisper'.

Praise is also the continual exercise of those in heaven where they behold his glory immediately. John Willison writes that praise 'is the eternal work of heaven, the music of saints and angels there, (Rev. 5:9-11; 15:3). And what are church-assemblies here, but the place of our apprenticeship and preparation for heaven? I know nothing in the world that more resembles heaven, than a company of God's people harmoniously singing his praises "with grace in their hearts, making melody to the Lord" for then the soul rejoiceth in divine goodness, meditates on divine promise, extols divine excellencies, and mounts up to God in acts of faith and love. Let us then make conscience of this heavenly duty in the public assemblies, and perform it with heart and tongue; for were it not a proper exercise, God would not honour it to be the only work of heaven, to the exclusion of prayer, repentance, reading, hearing, communicating, etc.'

We can sum these things up in the words of the Puritan Thomas Ford (member of the Westminster Assembly). 'To praise God, and bless his name, is the highest and most excellent service we can do on earth; it comes nearest to the exercise of the saints in heaven, who are always praising God in the admiration of his infinite and incomprehensible glory'. Elsewhere he says, 'I believe that godly men (who are such indeed) have scarcely seen more of God in any exercise than in this. To my thinking, there is not a more lively resemblance of heaven upon earth than a
company of godly Christians singing a psalm together'.

Praise is one of the parts of religious worship, it consists of singing psalms to God with grace in the heart. God is the focus of all our praise: 'whoso offereth praise glorifieth me' (Ps. 50:23; Ps. 109:1). We must not only 'praise him for his mighty acts', done for us but 'praise him according to his excellent greatness', for what He is in Himself, His glory and perfections. God, to whom all praise alone is due commands that we praise Him, 'Praise ye the Lord' (Ps. 147:1). He commands this duty frequently and even four times within one verse. 'God is gone up with a shout; sing praises to God, sing praises; sing praises unto our King, sing praises' (Ps. 47:6).

God also prescribes the type of praise that is worthy of His name and how we must engage in it. We are limited to the commandments of the Word of God in the exercise of praise. The Lord Jesus Christ regards that as vain or empty worship which is instructed by the commandments of men, 'in vain do they worship me, teaching for doctrines the commandments of men' (Matt. 15:9). He has instructed His Church only to teach to observe all things that He has commanded (Matt. 28:20). The Apostle Paul defines 'will worship' as that which is 'after the commandments and doctrines of men' (Col 2:22-23). In the praise of God, we are confined to singing the psalms of the Old Testament which only are commanded in Scripture without the accompaniment of musical instruments (since these are not commanded in the New Testament).

the Lord's Supper in Scottish Presbyterianism

This book review is posted at www.middletome.com
The Lord's Supper
Malcolm Maclean

272pp paperback
Isbn 13: 9781845504281 £10.99, 2009 Christian Focus Publications Mentor

This book has definite value in its thorough treatment of the theology and practice of the Lord's Supper in Scottish Presbyterianism. This part of the book begins with a good treatment of the Reformed understanding of the Lord's Supper. There follows an account of the way that Communion seasons developed in the Lowlands from the time of the Reformation. The theology of the Lord's Supper in the Lowlands is outlined using the Scots Confession and Westminster Confession and a range of authors such as James Durham, Robert Bruce, Thomas Boston, John Willison and John Brown of Haddington. Several other less well known authors are introduced. This is a very helpful section which traces common emphases and notes practical instruction. The practice of the Lord's Supper in the Highlands is then taken up. There is undoubtedly a distinctiveness to Highland communion seasons but in reality the elements were all present in Lowland communion seasons also. Even the fellowship meeting is only a more formalised version of Lowland precedent. Rather than a chapter on the Highland theology of the Lord's Supper as one might expect, the chapter that follows is called Features of Highland Communion seasons. This is disappointing because there is sufficient material in John Kennedy of Dingwall's writing to follow this out. We believe that there was a distinctive theological contribution to the understanding of the sacraments in the
way that Kennedy explains the different nature, purpose and meaning of the two sacraments.


While certain features of the Highland practice are commended as positive, this section is more critical than the chapter on the Lowlands of various aspects. The substance of this is the lack of assurance found among Highland Christians. He focuses upon Kennedy's discussion of this in the Days of the Fathers in Rosshire and notes that Kennedy's doctrine of assurance is entirely the same as that of the Westminster Confession. Kennedy connected the issue of assurance to the fact that in the Lowlands the same requirements applied to those receiving either sacrament whilst there was a difference in the Highlands. We do not feel that this section is conclusive in dealing with this complex subject. Maclean says that Kennedy does not acknowledge that both views might be wrong but it is not quite clear what other views are possible in the context of the Westminster doctrine of the sacraments. Maclean then notes the decline in the communion season in the Highlands which is really the same as marking the decline in Highland presbyterianism. He seems to feel that the loss is not significant and that such seasons cannot be sustained due to changes in society. He then wishes to contextualise rather than preserve certain aspects of the Highland communion season.

We have focussed on the substance of the book in order to commend it. There is, however, some other material surrounding it. An introductory section gives a brief overview of the passages that deal with the Lord's Supper in the New Testament. The chapters which follow the historical study deal with miscellaneous practical and theological aspects of the Lord's Supper today such as pastoral and personal preparation, liturgy, the role of the Holy Spirit and the Lord's Supper and children (where a fuller rebuttal of paedocommunion would have been helpful). Some of these sections are rather brief to do the subject justice. The historical treatment accounts for 70% of the substance of the book and we wonder whether it would have been better to focus upon this alone which might have avoided a little unevenness. More space could then have been given to the historical study and appropriate observations.

Malcolm Maclean is very candid about the views and experience that he brings to the writing of this book. 'This book is an expression of my search for my spiritual roots'. He refers to his upbringing in Inverness Free Presbyterian Church of Scotland. 'I can still recall the sense of reverence for God and the awareness of his presence that characterised the occasions when the Lord's Supper was held in the congregation that my parents attended when I was young'. He describes the fact that the way these occasions were conducted 'was in line with the traditional practices associated with Scottish Highland communion seasons'. He was converted, however, through the witness of the Brethren and became a member in their Assembly. This brought an entirely different practice of the Lord's Supper. Maclean feels that there is a tendency to shift the focus from Christ to the believer in our approach to the Supper. This of course must never happen. There is a danger, however, that those who perceive a distraction from Christ in thorough, genuine and scriptural self-examination may, in seeking to redress this, undermine true communion with Christ. As the Song of Solomon shows, the communion between Christ and His Church consists in and depends upon seeking the exercise of grace in the means of grace through Christ and His Spirit.

While these observations are necessary, the book is extremely valuable in the diligent historical review it presents, especially in bringing new sources and material into view. It is vital that we have the right understanding and approach to the Lord's Supper and, in highlighting the theology and practice of Scottish Presbyterianism, this book helps us toward that.

meditation and prayer

The Puritans wrote much on both meditation and prayer separately, but they always emphasised that both are mutually indispensible.

What is meditation?
Meditation is “a holy exercise of the mind whereby we bring the truths of God to remembrance, and do seriously ponder upon them and apply them to ourselves.” - Thomas Watson

How are meditation and prayer joined to each other?"There is a meditation that is holy and godly, and that is when we meditate upon things that are holy and heavenly; and of this nature was the meditation of Isaac, he went out into the field to meditate on the works of God, and of the blessings and mercies of God; to meditate upon the Heavenly Canaan, and upon his sins; and this appears, because the Hebrew word that is here used for meditation, that is here translated meditation, doth also signifie to pray; and therefore it is in your margent, And Isaac went out to pray at eventide. It was a Religious work that Isaac went out about; and you must know that Prayer and Meditation are very well joined together; Meditation is a preparation to Prayer, and Prayer is a fit close for Meditation; and Isaac went out to meditate, to pray and to meditate, and to meditate and pray." - Edmund Calamy

How are they mutually indispensible?
“Meditation is the best beginning of prayer, and prayer is the best conclusion of meditation,” - George Swinnock.

"For as Mr. Greenham saith well, Reading without Meditation, is unfruitful; Meditation without Reading, is hurtful; To meditate and to read without prayer upon both, is without blessing.

If you do read and not meditate, then you will want good affections. If you meditate, and not read or hear, you will want good Judgement, and be apt to fall into some ill Opinions.

If you do read, or hear, or meditate, and not pray, you will want the blessing of the Lord upon both: Read, or hear first; then meditate; and then pray upon both. I speak of settled meditation, and let one be proportioned unto another. There must be a proportion between the one and the other, in a settled meditation; and therefore if that you would meditate rightly, I say in all your meditations, begin with reading, go on with meditation, and end with prayer". - William Bridge

How does meditation relate to both prayer and reading?
“Meditation is a middle sort of duty between the word and prayer, and hath respect to
both. The word feedeth meditation , and meditation feedeth prayer; we must hear that we be not erroneous, and meditate that we be not barren. These duties must always go hand in hand; meditation must follow hearing and precede prayer.” - Thomas Manton

How do prayer and meditation differ?
"They are often confounded in name, but inseparably linked in nature going hand and hand together; and can no more be severed, than two twins, who live and die together; only in prayer we confer and commune more directly with God by petition and thanksgiving; in meditation we talk and confer more directly and properly with ourselves and our own souls". - John Ball

What happens if we neglect meditation?
"Take away Meditation, and the duties of religion lose their life and vigor; prayer
is cold, reading unprofitable; think daily with thy self what great honor it is to be the son of God, what unspeakable joy to possess assurance that our sins are pardoned, how unvaluable a prerogative to lay open thy cares into the bosom of the Lord; persuade thyself of his readiness to hear, mercies to forgive, and compassions to relieve them that ask in his Son’s name. These things will stir up intention fervency in prayer; with what sighs and groans will he confess and bewail his iniquity who with a single eye doth behold the filthiness of sin and look into his own estate? But lay aside Meditation, and all is turned into form, comes to be of little use. For the appetite will decay if it be not sharpened; desire will cool if it be not quickened." - John Ball

Can meditation and prayer help us against temptation?
"we cannot be ignorant of this, that the old subtle fowler lets his snares and nets so thick in our way, that we have no shift but to fall into them, and light upon them, except with wings of meditation and prayer we mount up on high above them, and fly over them" - John Ball

How does meditation become the subject of prayer?
“Pray over your meditations. Prayer sanctifies every thing; without prayer they are but unhallowed meditations; prayer fastens meditation upon the soul; prayer is a tying a knot at the end of meditation that it doth not slip; pray that God will keep those holy meditations in your mind for ever, that the savour of them may abide
upon your hearts.” - Thomas Watson

"Never pray but let Meditation track thy prayer: this passage was right,that passage was amiss". - William Fenner

What sort of petitions can we use to help meditation by prayer?
"The matter or form of our prayer must be this, or such like, Oh Lord, it hath pleased thee to give me a mind ready, and desirous to perform this holy duty (for which I humbly thank thy heavenly majesty) I beseech thee by thy Holy Spirit to assist me therein, that I may bring the same to a profit and comfortable issue. Thou hast charged me, Oh Lord, to seek thy face, that is, thy blessed and holy presence.
Let my soul answer and say with thy faithful servant, Lord, I will seek thy face; Oh cause the light of thy face to shine upon me, enlighten my understanding, strengthen my memory, and sanctify my will and affections; withhold my ranging and truant-like heart, from all trifling fantasties, deceitful dreams, vain hopes, carnal fears, and worldly cares, wherewith it is naturally and customarily entangled, keep it unto thyself, and unto thy laws, that it may wholly delight and solace itself in thee, and grant that this point that I now go about to think upon, may be so settled in my memory, and rooted in my heart, that I may reap the fruit thereof all my life long, to thy glory, and upon my own comfort, and salvation, through Jesus Christ". - John Ball

Did Samson commit suicide?

Unfortunately one comes across those who foolishly assert that Samson committed suicide. This is impossible since Hebrews 11:34 tells us that he did this action in faith "out of weakness were made strong". This cannot be a reference to any other than Samson since he is also mentioned by name. Did God answer a prayer of one who desired to commit suicide? He could not have done this without a superhuman action. Samson was a type of Christ, eminently in his death. His death slew his enemies. No mere man in his own strength without divine upholding could have endured what Christ endured. Samson bowed himself in his full strength and gave up the ghost - this is what Christ did also. Thomas Ridgeley answers this in the following

Christ the scope of Scripture

The Puritan Isaac Ambrose (1604-1664). said: "Let a man have what the
world can give, yet if he have not Christ, he is nothing worth. Christ
is the marrow and fatness, the fulness and sweetness of all our
endowments, separate Christ from them and they are bitter and do not
please us, empty and do not fill us." "Surely Christ is enough to
fill all our thoughts, desires, hopes, loves, joys or whatever is
within us or without us. Christ alone comprehends all the
circumference of all our happiness. Christ is the pearl hid in the
large field of God's word Christ is the scope of all the scripture:
all things and persons in the old world were types of him; all the
prophets foretold him, all God's love runs through him, all the gifts
and graces of the Spirit flow from him, the whole eye of God is upon
him, and all his designs both in heaven and earth meet in him; the
great design of God is this, That " he might gather together in one
all things in Christ, both which are in heaven, and which are on
earth, even in him," Eph. 1:10".

He has another more well-known quotation about Scripture in this
regard: "Keep still Jesus Christ in your eye, in the perusal of the
Scriptures, as the end, scope and substance thereof: what are the
whole Scriptures, but as it were the spiritual swaddling clothes of
the holy child Jesus? 1. Christ is the truth and substance of all the
types and shadows. 2. Christ is the substance and matter of the
Covenant of Grace, and all administrations thereof; under the Old
Testament Christ is veiled, under the New Covenant revealed. 3. Christ
is the centre and meeting place of all the promises; for in him the
promises of God are yea and Amen. 4. Christ is the thing signified,
sealed and exhibited in the Sacraments of the Old and New Testament.
5. Scripture genealogies use to lead us on to the true line of Christ.
6. Scripture chronologies are to discover to us the times and seasons
of Christ. 7. Scripture-laws are our schoolmasters to bring us to
Christ, the moral by correcting, the ceremonial by directing. 8.
Scripture-gospel is Christ's light, whereby we hear and follow him;
Christ's cords of love, whereby we are drawn into sweet union and
communion with him; yea it is the very power of God unto salvation
unto all them that believe in Christ Jesus; and therefore think of
Christ as the very substance, marrow, soul and scope of the whole
Scriptures."

John Owen had a similar view, reflecting on Luke 24:27, "It is
therefore manifest that Moses, and the Prophets, and all the
Scripture, do give testimony unto him and his glory. This is the line
of life and light which runs through the whole Old Testament".

Richard Muller notes that it was common in Reformed writers to see
Christ as the "scope" of Scripture "…the theologies of the Reformers
and of their orthodox successors consistently place Christ at the
center of their discussions of redemption, consistently understand
Christ as the center and fulfillment of divine revelation, and equally
consistently understand the causality of salvation as grounded in the
divine purpose".

Muller comments on the definition of the term: "It is particularly
important that the contemporary English meaning of 'scope,' the full
extent, range, or intention of a thing, be excluded. The original
Greek (skopos) and Latin (scopus) indicates the center or bull's eye
of a target. Indeed, in the First Helvetic Confession, scopus
translates der Zweck of the German original. The term is rightly
understood, therefore, not as the aim, purpose, goal, and center,
indeed, the 'bull's eye' of the biblical target. The Latin title of
the section is simply 'scopus Scripturae,' but the German reads at
greater length and with a clearer definition of the issue, 'What the
center (Zweck) of Holy Scripture is, and toward what the Scripture
ultimately points.' The 'entire Bible' (die ganze biblische Schrift)
teaches 'that God is gracious and benevolent' and that he has bestowed
his grace upon mankind in the person of Christ, his Son, by means of
faith. Much as in Luther's statement concerning the canon and in the
Schmalkald Articles, the center of Scripture is not merely Christ
doctrinally understood, but Christ apprehended by faith as the focus
of God's work of reconciliation. The larger sense of scopus as the
divine work of reconciliation throughout Scripture is echoed in
Bullinger's use of the term to indicate the covenant - a usage that
will appear in the writings of some of the Protestant scholastic
theologians."

Ambrose applies this:

All things are summed up in this one Jesus Christ: if we look on the
creation, the whole world was made by Christ, if we look on
providences, all things subsist in Christ, they have their being, and
their well-being in him. Where may we find God but in Christ? Where
may we see God but in this essential and eternal glass? Christ is "the
face of God," 2 Cor. 4:6. " The brightness of his glory, the express
image pf his Father's person," Heb. 1:3. The Father is (as it were)
all sun, and all pearl; and Jesus Christ is the substantial rays, the
eternal and essential irradiation of the sun of glory: Christ outs God
as the seal doth the stamp: Christ reveals God, as the face of a man
doth reveal the man, so Christ to Philip," He that hath seen me, hath
seen the Father," John 14:9. q. d. I am as like the Father as God is
like himself: there is a perfect indivisible unity between the Father
and me, " I and the Father are one;" one very God, he the begetter,
and I the begotten: Christ is the substantial rose that grew out of
the Father from eternity: Christ is the essential wisdom of God;
Christ is the substantial word of God, the intellectual birth of the
Lord's infinite understanding: oh the worth of Christ! compare we
other things with Christ, and they will bear no weight at all; cast
into the balance with him, angels, they are wise, but he is wisdom;
cast into the balance with him men, they are liars, lighter than
vanity, but Christ is " the Amen, the faithful witness;" cast into the
scales kings, and all kings, and all their glory, why he is King of
kings; cast into the scale millions of talents' weight of glory; cant
in two worlds, and add to the weight millions of heavens of heavens,
and the balance cannot down, the scales are unequal, Christ outweighs
all. Shall I yet come nearer home? What is heaven but to be with
Christ? What is life eternal but to believe in God, and in hia Son
Jesus Christ? Where may we find peace with God, and reconciliation
with God, but only in Christ? "God was in Christ reconciling the world
unto himself," 2 Cor. 5:19. Where may we find compassion, mercy, and
gentleness to sinners, but only in Christ? It is Christ that takes otf
infinite wrath, and satisfies justice, and so God is a most lovely,
compassionate, desirable God in Jesus: alt the goodness of God comes
out of God through this golden pipe the Lord Jesus Christ. It is true
those essential attributes of love, grace, mercy and goodness, are
only in God, and they abide in God, yet the mediatory manifestation of
love, grace, mercy and goodness, is only in Christ; Christ alone is
treasury, store-house, and magazine of the free goodness and mercy of
the Godhead. In him we are elected, adopted, redeemed, justified,
sanctified and saved; he is the ladder, and every step of it betwixt
heaven and earth; he is the way, the truth and the life, he is honor,
riches, beauty, health, peace and salvation; he is a suitable and rich
portion to every man's soul: that which some of the Jews observe of
the manna, that it was in taste according to every man's palate, it is
really true of Christ, he is to the soul, whaisoevor the soul would
have him to hp. All the spiritual blessings wherewith we are enriched,
are in and v Christ: God hears otir prayers by Christ: God forgives us
our iniquities through Christ; all we have, and all we expect to have,
hangs only on Chtist: he is the golden hinge, upon which all our
salvation turns.

Oh! how should all hearts be taken with this Christ? Christiana! turn
your eyes upon the Lord: " Look, and look again unto Jesus," Why stand
ye gazing on the toys of this world, when such aChrist is offered to
you in the gospel? Can the world die for you? Can the world reconcile
you to the Father? Can the world advance you to the kingdom of heaven?
As Christ is all in all, so let him be the full and complete subject
of our desire, and hope, and faith, and love, and joy; let him be in
your thoughts the first in the morning, and the last at night. Shall I
speak one word more to thee that believest? Oh! apply in particular
all the transactions of Jesus Christ to thy very self; remember how he
came out of his Father's bosom for thee, wept for thee, bled for thee,
poured out his life for thee, is now risen for thee, gone to heaven
for thee, sits at God's right hand, and rules all the world for thee:
makes intercession for thee, and at the end of the world will come
again for thee, and receive thee to himself, to live with him for ever
and ever. Surely if thus thou believest and livest, thy life is
comfortable, and thy death will be sweet. If there be any heaven upon
earth, thou wilt find it in the practice and exorcise of this gospel
duty, in "Looking unto Jesus."

a blasphemous church in a blasphemous abuse of the Bible

Some of the media have more respect for God's Word than those who want to go by the name of Christian and church. Under the headline: 'Gallery's invitation to deface the Bible brings obscene response', we read, 'A publicly funded exhibition is encouraging people to deface the Bible in the name of art — and visitors have responded with abuse and obscenity'. The open Bible (Authorised Version) 'is a central part of Made in God's Image, an exhibition at the Gallery of Modern Art (Goma) in Glasgow. By the book is a container of pens and a notice saying: "If you feel you have been excluded from the Bible, please write your way back into it." The exhibit, Untitled 2009, was proposed by the Metropolitan Community Church, which said that the idea was to reclaim the Bible as a sacred text'.

Metropolitan Community Churches seem to be largely for homosexuals with an evangelical background. It celebrates "racial, cultural, linguistic, sexual, gender and theological diversity". It wants, however, to have some relation to historic belief as it's denominational statement of faith shows. After the exhibition they will retain the defaced bible as an exhibit in their church. They seem some symbolism in this and there is much indeed. It shows that they are a church that unashamedly blasphemes God by abusing His Word. 

We can read the attempt by the female 'minister' of this 'church' to justify it here. In their liberal naivety they thought that their invitation would receive a restrained and thoughtful kind of blasphemy such as they engage in themselves. They do not understand the nature of sin, however. 

The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury...misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or anywise opposing of God's truth, grace, and ways (Westminster Larger Catechism Question 113)

The third commandment reminds us that the Lord will not hold such guiltless.

Basil of Caesarea on Psalmody

Psalmody is the calm of the soul, the repose of the spirit, the
arbiter of peace: it silences the wave, and conciliates the whirlwind
of our passions, soothing that which is impetuous, and tempering that
which is unchaste. Psalmody is an engenderer of friendship, a healer
of dissension, a reconciler of those who were inimical; for who can
longer account that man his enemy, with whom to the throne of God he
hath raised the strain. Wherefore that first of blessings, Christian
love, is diffused by psalmody, which devises the harmonious concert as
a bond of union, and connects the people in choral symphonies.
Psalmody repels the demons; it lures the ministry of angels ; a weapon
of defence in nightly terrors, a respite from daily toil; to the
infant a presiding genius, to manhood a resplendent crown ; a balm of
comfort to the aged, a congenial ornament to women. It renders the
desert populous, and appeases the forum's tumult; to the initiated an
elementary instruction, to proficients a mighty increase ; a bulwark
unto those who are perfected in knowledge. It is the Church's voice.
This exhilarates the banquet; this awakens that pious sorrow which has
reference to God. Psalmody from a heart of adamant can excite the
tear; psalmody is the employment of angels, the delight of Heaven, and
spiritual frankincense. Oh! the sapient design of our Instructor,
appointing that at once we should be recreated by song and informed by
wisdom! Thus the precepts of instruction are more deeply engraven upon
our hearts: for the lessons which receive unwillingly have a transient
continuance; but those which charm and captivate in the hearing are
permanently impressed upon our souls. From hence may not every thing
be acquired ? Hence mayest thou not be taught whatever is dignified in
fortitude, whatever is consummate in justice, whatever is venerable in
temperance, whatever is sublime in wisdom? Hero the nature of
penitence is unfolded; patience is here exemplified. Is there a
blessing to be named which here resides not? The splendours of
Theology beam effulgent; Jesus is predicted; the resurrection is
announced; judgement" is proclaimed; the sword of vengeance is
unsheathed ; crowns of glory glitter; speakless mysteries astonish—all
these are treasured up in the Book of Psalms, as in a common treasury
of the soul.

Basil of Caesarea, also called Basil the Great, (330 – 379)

all of life worship? part 2

Like all slogans, the phrase "all of life is worship" is based on an
element of truth but as a simplistic generalisation it is essentially
untrue. We are to glorify God in everything but worship is something
different. The Bible clearly teaches that worship has a beginning
point (Matt. 8:2; 9:18; 14:33; 15:25; 28:9,17; Mark 5:6; John 9:38;
Heb. 11:21) and an ending point (Luke 24:52) and that worship does
involve a "when" and a "where" (John 12:20; Acts 8:27; 24:11). Abraham
told his servants that he and Isaac would "go yonder and worship, and
we will come back to you" (Gen. 22:5). God told Moses to "come up to
the Lord ... and worship from afar" (Ex. 24:1).

There is a real difference between the activities of Colossians 3:16
and 3:17. The point is that the assembling of ourselves together in
public worship involves specific activities and is carefully
regulated. It is a corporate and not an individualistic activity -
individualism is part of the thinking behind "all-of-life-is-worship".
It's a way of making sabbath worship less important.

There is a distinction between a common meal at home and the Lord's
Supper in corporate worship in 1 Corinthians 11:18-34. Worship is
also distinct from home life in 1 Corinthians 14:34-35. The Larger
Catechism question 156 makes this distinction between the public
reading of the Word of God "to the congregation," which is only to be
done by those authorised, and the duty of all people "to read it apart
by themselves."

John Frame has a strange view of the regulative principle when he
says, "the regulative principle for worship is no different than the
principles by which God regulates all of our life." T. David Gordon
has pointed out in response to John Frame that the regulative
principle of worship deals with the limits of ecclesiastical power and
liberty of conscience. Either we have to make individual decisions
about worship or we are entirely regulated in our everyday decisions:

"The issue was not... 'worship' versus 'the rest of life,' but those
aspects of life governed by the church officers versus those aspects
of life not governed by the church officers.... Frame's attempt to put
'all of life' under one umbrella... is doomed to futility, because it
does not address the very issue the regulative principle was designed
to address, the limits of church power and the liberty of conscience."

Lewis Sabbath Ferry

We were encouraged that a BBC Article closed with these words from Rev. Dr James Tallach which express more clearly the point that I was wishing to make in my last post .

James Tulloch [sic] of the Free Presbyterian Church of Scotland said it "grieved the spirit when the law of God is broken".
He said the fourth commandment states "remember the Sabbath day and keep it holy".
"CalMac made a great play that they must keep the law", he said.
"Well, I ask them what about the law of God?
"We will not be tried at the end of the day, when all of us stand before the judgment seat of Christ, on the basis of EU law."

Whose law? Sabbath sailings

Robert McCheyne's lament over the Parisian Sabbath was: " Alas ! poor Paris knows no
Sabbath. All the shops are open, and all the inhabitants are on the wing in search of pleasures — pleasures that perish in the using. I thought of Babylon and Sodom as I passed through the crowd. I cannot tell how I longed for the peace of the Scottish Sabbath!" How much true-hearted people now long for the peace of the Scottish everywhere in Scotland! The spurious pretext for Caledonian MacBrayne forcing sabbath sailings on the Isle of Lewis (with the approval of the Scottish Government) is the Equality Act 2006. Yet they refuse to publish the legal opinion that they have obtained and the Equality and Human Rights Commission has not taken up their position. They are only able to say that one man's opinion is that not providing sabbath sailings is 'more than likely to be in breach of the Equality Act 2006'. It hardly sounds like a sure basis. The decision is of course just a commercial one and that is why it flouts the democratically expressed view of the people of Lewis in the Council and the recent Stornoway Trust elections not to mention an overwhelming petition. Yet there is a desire to appeal to law in order to cry down the law of God in order to take away the last protection of the Sabbath in Scotland. One man's less than absolute opinion about a human law that in many of its provisions opposes the law of God is to be appealed to as a sufficient authority. When men stop believing in God's law and authority, they start believing anything and everything. The idea behind the thought that any law can be independent of God's law is the sinful and self-destructive desire for autonomy. Autonomy is only a synonym for blasphemy.

This is what McCheyne pointed out in his day to sabbath breaking commercial transportation companies: 'If you shall really carry your motion, against the prayers and longings of God’s people in this land, then, sir, you will triumph for a little while; but Scotland’s sin, committed against light, and against solemn warning, will not pass unavenged'.

The appeal to discrimination is utterly spurious but such is the false one-sided logic of the Equality movement. Iain D Campbell of the Lord's Day Observance Society says: 'In fact there is no absolute right to a Sunday ferry service anywhere. CalMac don't run Sunday ferries from Mallaig to the Small Isles, for instance, or ferries anywhere on Christmas Day – I don't think anyone seriously argues that that's discrimination. Experience has actually shown that new Sunday ferries don't increase traffic, they just spread it, and there is no evidence whatever that Sunday ferries bolster a local economy. There have been Sunday sailings to the Uists and Barra for many years now and if anything their problems of unemployment, housing and depopulation are even worse than ours'.

Some refuge is sought for the open breach of God's law although it be a false refuge and a refuge of lies but there will be no refuge on the day of judgement. McCheyne warned commercial transportation companies in his day:

'Guilty men ! who, under Satan, are leading on the deep, dark phalanx of Sabbath-breakers, yours is a solemn position. You are robbers. You rob God of his holy day. You are murderers. You murder the souls of your servants. God said, ” Thou shall not do any work, thou, nor thy servant;” but you compel your servants to break God’s law, and to sell their souls for gain. You are sinners against light. Your Bible and your catechism, the words of godly parents, perhaps now in the Sabbath above, and the loud remonstrances of God-fearing men, are ringing in your ears, while you perpetrate this deed of shame, and glory in it. You are traitors to your country. The law of your country declares that you should ” observe a holy rest all that day from your own words, works, and thoughts ;” and yet you scout it as an antiquated superstition. Was it not Sabbath-breaking that made God cast away Israel ? And yet you would bring the same curse on Scotland now. You are moral suicides, stabbing your own souls, proclaiming to the world that you are not the Lord’s people, and hurrying on your souls to meet the Sabbath-breaker’s doom'.

We pray that in our day we will have ministers with the convictions and courage of McCheyne and Christians with the convictions and courage of the Strome Ferry men of 1883.

What is patience in relation to providence?

Thomas Goodwin in his invaluable treatise on Patience and its Perfect Work says, 'if you now ask a description of patience, as it thus respects suffering the will of God, we must give it as it is in the word of God in the height, for that is the rule itself that directs to it, and not down it to what is found in our hearts. And yet that which afterwards follows, and will confirm every tittle of it, is drawn mostly from examples of the saints, either in the Old or New Testaments, which shew that it is attainable, though with allowance to defects, which accompany all graces in this life.

It is a constant, thankful, joyful enduring, with perseverance to the end of a man's life, all the trials that are grievous, how great, how long, how hopeless soever as to coming out of them; mortifying and compescing the inordinacy of opposite passions, as fear, grief, care, anxiety, which wifi arise upon such afflictions; with submitting to God's will, for God's glory, and his good pleasure's sake; still blessing and sanctifying God in all, waiting on God, and relieving one's self by faith in what is to be had in God, and from God, in communion with him, and from his love, in this life; in expectation also of that glory which is the reward after this life ended.

I might, in this place, confirm every word and tittle of this description, either out of examples of holy men or the rules which the word gives. But I omit the set collection of such proofs here, because that, scatteredly, up and down, in the particulars that follow, this will be found performed'.

The definition may seem easy to one who feels crushed and bruised by Providence and in great perplexity. In this relation there is a very helpful meditation that can be made use of in a book by the puritan Thomas White which is called A Method and Instructions for the Art of Divine Meditation:

O blessed God, if the way of thy Providence be such, that thou wilt not give so much Grace as to make me, through the abundance of it, almost whether I will or no, to serve thee, yet to whom thou dost give so much grace as to desire more grace, O let not this desire which is of thy own infusing; be in vain, if there be any thing in the whole world that I desire more than thy grace, then let me want grace to desire it any more; Lord, if the reason why thou deniest my prayer, be, because I do not desire as I ought, I humbly beseech thee to grant that I ask aright; alas my afflictions lie heavier on me then ever they did, and I am more wicked, or at least less holy then ever since my conversion I was; how little am I affected with any thing that belongs to thy service, nor yet doth it affect me that I am not affected: Lord, if there were any in heaven or in earth that could help me besides thee, then considering my Manifold Sins, I should; I but Lord, I would not, thy Mercies are so great, go to any other: Now Lord, now is the time to have Mercy upon me; I am like the Man that went from Jerusalem to Jericho, wounded, naked, and half dead, I cannot call for help, O let my wounds move thee to compassion; if I could bewail my sinful Misery with tears of Repentance, I know thou wouldest deliver me, but I cannot weep, nay, hardly mourn; Oh faint, faint is my grief, and cold is my love! What wilt thou do, Lord, with one that scarcely from his heart desires to serve thee: Alas, what canst thou do for me more or less, then to make me desire to serve thee! Accept I must, or for ever be lost: What a low degree of goodness am I come unto? a soul full of sadness, and empty of goodness; To morrow, Lord, I am to receive thee into my soul, thee my blessed Saviour: Lord, thou knowest I did not use to have a heart so empty of goodness, when I expected thee to come next day.