the transcendent love of Christ

Christ’s love made Him willing to suffer for us. And for us He has
suffered all miseries that all our sins had deserved and cruelty could
inflict. He who with one word caused the vast fabric of heaven and earth
to start out of nothing, who was King of kings and Lord of lords, who
had heaven for His throne and earth for His footstool, was, out of love
to us, content to take upon Him the form of a servant, and to live in such
a poor condition as He had not a cradle when born, nor a place to lay His
head while He lived, nor a sepulchre to bury Him when He died. He who
was the King of glory, the splendour of whose glory dazzled the eyes of
seraphims, nay, whose glory is above the heavens, was, out of love to us,
willing to be “despised and rejected of men” (Isa. 53. 3); to be accounted
as “a worm, and no man; a reproach of men and despised of the people”
(Psa. 22. 6, 7). He who was adored by the glorious host of heaven, was
the Object of their eternal praises, yea, and “counted it not robbery to be
equal with God,” was, out of love to us, content to be “numbered
amongst transgressors,” to be reviled and slandered as a wine-bibber, a
glutton, a Sabbath-breaker, a blasphemer, a madman, and possessed with
the devil.

He in whose presence was fulness of joy, and from whose smile
spring rivers of pleasures, was, for love of us, willing to become “a Man
of sorrows, acquainted with grief,” yea, and it seems with nothing else;
we never read that He laughed. He whose beauty was the glory of
heaven, the brightness of His Father’s glory, the sight whereof transports
those happy spirits that behold it into an eternal rapture, was, for love to
us, by His suffering so disfigured as He seemed to have no form nor
comeliness in Him, nor beauty that any should desire Him; “He gave His
back to the smiters, and His cheeks to them that plucked off the hair: He
hid not His face from shame and spitting” (Isa. 50. 6).
He in whose sight the heavens are not clean, who was of purer eyes
than to behold iniquity, was, out of love to us, content to “bear our sins
in His body upon the tree,” to be “wounded for our transgressions,” and
to have all our iniquities laid upon Him. This love made God, blessed
for ever, willing to be made a curse, the glorious Redeemer of Israel toTHE LOVE OF CHRIST 107
be sold as a slave, and the Lord of life to die a base, accursed and cruel
death.
And, which is above all, He who was His Father’s love and delight,
who was rejoicing before Him from eternity, and in whom alone His soul
was well pleased, did, out of love to us, bear the unconceivable burden
of His Father’s wrath – that wrath which was the desert of all the sins of
the elect, which would have sunk the whole world into hell, the weight
whereof made His soul heavy unto the death, and was a far greater
torture to Him than ever damned soul felt in hell (if we abstract sin and
eternity from these torments), the burden whereof pressed from Him that
stupendous, bloody sweat and made Him, in the anguish of His
oppressed soul, cry out to heaven, “My God, My God, why hast Thou
forsaken Me?” and cry out to earth, “O! have ye no regard, all ye that
pass by? See if there be any sorrow like My sorrow, wherewith the Lord
has afflicted Me in the day of His fierce wrath.”

No, Lord, there was no sorrow like Thy sorrow, no love like Thy
love. Was it not enough (dearest Saviour) that Thou didst condescend to
pray, and sigh, and weep for us perishing wretches? Wilt Thou also
bleed and die for us? Was it not enough that Thou wast hated, slandered,
blasphemed, buffeted? but Thou wilt also be scourged, nailed, wounded,
crucified. Was it not enough to feel the cruelty of man? Wilt Thou also
undergo the wrath of God? Or if Thy love will count nothing a sufficient
expression of itself, but parting with life, and shedding that precious
blood, yet was it not enough to die once, to suffer one death? Wilt Thou
die twice, and taste both first, and something of the second death, suffer
the pains of death in soul and body?

O the transcendent love of Christ! Heaven and earth are astonished
at it. What tongue can express it? What heart can conceive it? The
tongues, the thoughts of men and angels are far below it. O the height,
and depth, and breadth, and length, of the love of Christ! All the creation
is nonplussed; our thoughts are swallowed up in this depth, and there
must lie till glory elevate them, when we shall have no other employment
but to praise, admire and adore this love of Christ.

David Clarkson

more benefit from the private means than public?

Sometimes people either say or think "I enjoy God more in private, than in the public means of grace. Why should I attend the public means when I can get more benefit in private?"

Is it not an easy thing for a man to think that God is most enjoyed when his heart is most affected? It is possible a man’s heart may be more affected when God is less enjoyed; such is the deceit of our hearts. God is most enjoyed where God is most served. But, now, suppose God were more enjoyed in private than under public ordinances, I do but suppose it, yet were this no reason why a man should lay by the public ordinances: for you are sometimes in your closet at prayer, and there you enjoy God; sometimes you are below at dinner and supper, and you have some enjoyments of God there. But, I pray, tell me, whether do you enjoy God more at your ordinary dinner and supper or in your closet in prayer? Surely I enjoy God more in my closet in prayer. And is this a reason why you should never dine and sup again? Yet, notwithstanding, how do people reason thus: I enjoy God more in private, therefore I must lay by the public.

William Bridge. Vindication of Ordinances (Works, 4:141-42).

In his sermon David Clarkson says that "the presence of God, which, enjoyed in private, is but a stream, in public becomes a river, a river that makes glad the city of God". "David saw as much of God in secret as could then be expected, but he expected more in public, and, therefore, as not satisfied with his private enjoyments, he breathes and longs after the public ordinances, for this reason, that he might have clearer discoveries of the Lord there" (Ps. 27:4; Ps 63:1-2) "Public ordinances are a better security against apostasy than private, and therefore to be preferred: an argument worthy our observation in these backsliding times. He that wants the public ordinances, whatever private means he enjoy, is in danger of apostasy" (see 1 Sam. 16:19).

Clarkson deals at length with objection of more benefit being obtained in private.

Obj. But notwithstanding all the arguments brought to prove public worship is to be preferred, I find something to the contrary in experience; and who can admit arguments against experience? I have sometimes in private more of God's presence, more assistance of his Spirit, more joy, more enlargement, more raised affections; whereas in public I often find much dullness of heart, much straitness and unaffectedness, therefore I cannot so freely yield that public worship is to be preferred.

Ans. I shall endeavour to satisfy this in many severals.

1. Experience is not a rule for your judgment, but the word of God; that is a fallible guide, this only infallible. If you press your judgment always to follow experience, Satan may quickly afford you such experience as will lead you out of the way. Be scrupulous of following experience when it goes alone, when it is not backed by the word, countenanced by Scripture. It has deceived many. Empirics are no more tolerable in divinity than in physic. As there reason and experience, so here Scripture and experience, should go together. Those that live by sense may admit this alone to be their guide, but the event has often proved it a blind one. Those that live by faith must admit no experiments against Scripture. Nay, those that are but true to reason will not admit a few experiments against many arguments. You find this sometimes true in private, but do you find it so ordinarily? If not, here is no ground to pass any judgment against what is delivered. It may be a purge or a vomit does sometimes tend more to your health than your meat and drink; will you therefore prefer physic before your ordinary food? It may be in some extremity of cold you find more refreshment from a fire than from the sun; will you therefore prefer the fire, and judge it more beneficial to the world than the sun? Experience must not rule your judgment here, nor must you be confident of such apprehensions as are only granted upon some few experiments.

2. It may be your enjoyments in private were upon some special occasion. Now some special cases make no general rule; nor are they sufficient promises to afford an universal conclusion. For instance, it may be you enjoyed so much of God in private, when you were necessarily and unavoidably hindered from waiting upon the Lord in public ordinances. Now in this case, when the people of God bewail the want of public liberties as an affliction, and seek the Lord in special manner to supply that want in private, he is graciously pleased to make up what they are deprived of in public, by the vouchsafements of his quickening and comforting presence in private. So it was with David in his banishment, yet this did nothing abate his esteem of or desires after the public ordinances; far was he from preferring private duties before public, though he enjoyed exceeding much of God in private. Nor must we from such particular cases draw an universal conclusion; either affirmatively, that private is to be preferred; or negatively, that public is not to be preferred.

3. These enjoyments of God in private may be extraordinary dispensations. These the Lord does sometimes use, though seldom, though rarely. Now, such extraordinary cases are exceptions from the general rule, and such exceptions do limit the rule, but not overthrow it. They take off something from the extent, nothing from the truth of it. It holds good still, more of God is enjoyed in public than private; except in rare extraordinary cases, ordinarily it is so. And this is sufficient, if there were no other argument to establish the observation as a truth, public worship is to be preferred before private.

4. It may be thy enjoyments in private are the fruits of thy attendance upon God in public. It may be the assistance, the enlargement, the affections thou findest in private duties, are the returns of public worship. The benefits of public ordinances are not all, nor always, received while ye are therein employed; the returns of them may be continued many days after. The refreshment the Lord affords his people in public worship is like the provision he made for Elijah in the wilderness, 1 Kings xix. 18, 'He arose and did eat and drink, and went in the strength of that meat forty days.' When the Lord feasts his people in public, they may walk with the Lord in the strength thereof in private duties with more cheerfulness, with more enlargedness, more affection, many days after. Those that know what it is to enjoy communion with God in his ordinances, know this by experience. When the Lord meets you in public, find ye not your hearts far better disposed to, and in, private duties? Now, if the assistance you find in private be the fruits of your waiting upon God in public, this should rather raise your esteem of public worship than abate it. That which is objected tends to confirm this truth, so far should it be from hindering you to subscribe it.

5. There may be a deceit in thy experience. All those joys, affections, enlargements, which men find in duties, are not always from the special presence of God. There may be a great flash of spirit, and much cheerfulness and activeness from false principles; some flashes of fleeting affections, some transient and fading impressions, may fall upon the hearts of men, and yet not fall from above. The gifts of men may be sometimes carried very high, even to the admiration of others, whenas there is little or no spiritual life. Vigour of nature, strength of parts, enforcement of conscience, outward respects, delusive joys, delusive visions, ungrounded fancies, deceiving dreams, yea, superstitious conceits, may work much upon men in duties when there is little or nothing of God. When men seem to be carried out with a full gale of assistance, it is not always the Spirit of God that fills the sails. A man may move with much life, freedom, cheerfulness, in spiritual duties, when his motion is from other weights than those of the Spirit.

Nay, further, not only those potent workings which are ordinary, but extraordinary, such as ecstasies and raptures, wherein the soul is transported, so as to leave the body without its ordinary influence, so as it seems without sense or motion; such inward operations on the soul as work strange effects upon the body, visible in its disordered motions and incomposed gestures. Such workings as these have been in all ages, and may be now, from the spirit of darkness transforming himself into an angel of light; and therefore, if such private experiences be produced to disparage the public worship, the public ministry, or any other public ordinance of God (however they pretend to the Spirit of God), they are to be rejected. The deceits of our own hearts, or the delusions of that envious spirit, who has always shewed his malice against God's public worship, should not be admitted, to render this Scripture truth questionable, that public worship is to be preferred before private. And, indeed, the experiences of ordinary personal assistance in private duties, if it be made use of to this end, is to be looked upon as suspicious; you may suspect it is not as it seems, if this be the issue of it. Those assistances which come from the Spirit of God have a better tendency than to disparage the public worship of God, which himself is so tender of. And this should be the more regarded, because it is apparent Satan has a design against God's public worship, and he drives it on in a subtler way than in darker times. He would thrust out one part of God's worship by another, that so at last he may deprive us of all. Mind it, then, and examine thy experiences, if there be a deceit in them, as many times there is. They are of no force against this truth, public worship is to be preferred before private.

6. It may be the Lord seems to withdraw from thee, and to deny thee, spiritual assistance in public worship for trial; to try thy love to him, and the ways which most honour him; to see whether thou wilt withdraw from him and his worship, when he seems to withhold himself from thee; to try whether thou wilt serve God for nothing, when thou seemest to find nothing answerable to thy attendance and endeavours. This is the hour of England's temptation in other things, and probably it is so in this as well as others. If it be so with thee, thy resolution should be that of the prophet, Isa. viii. 17, 'I will wait upon the Lord, that hideth his face from the house of Jacob.' If this be thy case, thy esteem of his public worship should hereby be rather raised than abated, since this is the way to comply with the Lord's design in this dispensation, the way to procure more comfortable returns, more powerful assistance than ever.

7. You may enjoy more of God in public, and not observe it. As there may be a mistake in thinking you enjoy much of God in private when you do not, so there may be a mistake in thinking you want the presence of God in public when indeed you have it. It is not the improvement of parts, enlargement of heart, flashes of joy, stirrings of affections, that argue most of God's presence; there may be much of these when there is little of God. It is a humble soul, one that is poor in spirit, that trembles at the word, that hungers and thirsts after Christ, that is sensible of spiritual wants and distempers, that is burdened with his corruptions, and laments after the Lord and freer enjoyments of him. He whose heart is soft and pliable, whose conscience is tender, it is he who thrives and prospers in the inward man. And if these be the effects of thy attendance upon God in public worship, thou dost there enjoy much of God's presence, whatever thou apprehend to the contrary. These are far more valuable than those affections and enlargements by which some judge of the Lord's presence in his ordinances; for these are the sound fruits of a tree of righteousness, whereas those are but the leaves or flourishes of it, which you may sometimes find in a barren tree. So far as the Lord upholds in thee a poor and hungering spirit, a humble and thirsting heart, so far he is graciously present with thee; for this is it to which he has promised a gracious presence in his ordinances, Isa. lxvi. 1, 2. The Lord speaks here as though he were not so much taken with the glory of the temple, no, not with the glow of heaven, as with a spirit of this temper. As sure as the Lord's throne is in heaven, this soul shall have his presence. The streams of spiritual refreshments from his presence shall water these valleys, whenas high-flown confidents, that come to the ordinances with high conceits and carnal boldness, shall be as the mountains, left dry and parched. See Mat. v. 8-6. You may enjoy the presence of God in public, and not observe it. Now, if thy experience be a mistake, no reason it should hinder thee from yielding to this truth, that public worship is to be preferred before private.

8. It is to be suspected that what you want of God's presence, in public worship, is through your own default. Not because more of God is not to be enjoyed, more spiritual advantage is not to be gained in public ordinances, but because, through some sinful miscarriage, you make yourselves incapable thereof. Let this be observed, and your ways impartially examined; and you will find cause to accuse yourselves, instead of objecting anything against the pre-eminence of public worship. There is so much self-love in us, as we are apt to charge anything, even the worship of God itself, rather than ourselves; yea, when ourselves ought only to be charged and accused. The Lord's hand is not straitened, &c. The worship of God is the same, the Lord as much to be enjoyed in it; no less comfort and advantage to be found in it than formerly (and formerly more has been enjoyed therein than in private); how comes it, then, that there is any occasion to object against it? Why, our iniquities have separated between us and our God.

the best reading that ever I had

"MY Dear Friend, At present I am busy about my Bible; being suffered to live to read it over once again.. Two things have occurred to me in the present perusal, in both which I am enabled to triumph. The one is a deeper discovery of the horrible state I am in through sin; so that, as a child of Adam, I feel nothing in my self but the working of corruption by and under the law, dead to God; but all are alive to sin every faculty at work to bring it forth-the mind-the heart-the senses, yea, the very imagination, in prayer disturbing, distracting, quite lawless-I can do nothing but cry out, Rom. vii. 24. Reading verse 25, I get my second lesson, and find employment for my Jesus. A body of sin and death like mine wants an almighty Saviour, and I am learning to put more honour upon His 'Word and work daily. I find more need of Him than ever, and it is some true joy that He is most exactly suited to my desperate case; having no hope but in His blood, not one ray but in His righteousness, no strength but in His arm, no happiness but out of His fulness; I am led even to triumph in what He is to me; I would lay myself at His foot, and would bless His dear name that He has become all my salvation, and glory in Him that He is now all my desire. It is the best reading that ever I had: self was never so brought down, and so crucified daily; nor did I ever see so much reason to magnify the person of God-Jesus. In this spiritual crucifixion of self and sin-in this true growing up out of self into Christ-may the Holy Spirit teach you to profit daily.
Pray for yours, in our common Lord.-William Romaine

Reformation Attainments

In 1910 the Synod of the Free Presbyterian Church passed a resolution called "A Declaration anent Reformation Attainments, and the Church’s Relation thereto". It was a means to "humbly record, with gratitude to Almighty God, the great goodness and mercy with which He graciously visited Scotland in the sixteenth and seventeenth centuries by the Reformations from Popery and Prelacy, the spirit of wisdom and understanding He bestowed on the men who were instrumentally used in accomplishing His will during those memorable periods, whereby they were led to grasp, with eminent light and ability, the great doctrines and principles of religious, social, and civil liberty contained in the Bible, and the magnanimity, fortitude, and patriotism wherewith He enabled them to uphold and vindicate the same against inveterate enemies".

It uses the language of the Free Church Act of 1851 to recognise that while not absolutely satisfactory in that the Church was hindered from "realising fully the attainments that had been reached during the Second Reformation" and the failure of the civil power "in adequately acknowledging the Lord’s work done formerly in the land", there is much reason to be thankful for the Revolution Settlement of 1690. "For it would be in a high degree ungrateful to overlook the signal and seasonable benefits which the Revolution Settlement really did confer upon the Church, as well as upon the nation".

The Synod added their comments "The Synod heartily concur in the above statement of the Church in 1851, and they declare that, in their humble judgment, the fact that the “Rescissory Act” has
been left unrepealed on the Statute Book leaves the Presbyterians of Scotland in a dangerous position, and that effective steps should be taken for its repeal along with all the other pernicious cognate Acts of that period of our history".

In seeking the repeal of this Act and desiring that the covenants would have been acknowledged in the Revolution Settlement, the Synod were acknowledging the perpetual obligation of the Covenants. There is also a reference to renewal of the national covenant before the time of 1638. "Our fathers found the renewing of the National Covenant repeatedly during this period a source of much strength in their opposition to their enemies and of maintaining unity among themselves."

God speaking to us

“Therefore the second practice concerns everyone whose heart is to live for God; so that namely they may love and magnify his unique rule (Ps. 119:127, 2 Thess. 2:10). This consists in love for the divine word (a) in bowing our disposition to Scripture to such a degree that we receive Scripture as God speaking to us, as it were, with His own mouth, with such great submission of course to whatever has been commanded; with such grea0t care and aversion to whatever has been forbidden; with such great delight and desire for whatever has been promised; and finally with such great fear and anxiety of whatever has been threatened; and, as it were, we have God speaking such great things in our presence (1 Thess. 2:13).” Petrus van Mastricht

the pulling down of strongholds

On 5th July 1910 the Synod of the Free Presbyterian Church of Scotland opened in Inverness with a sermon by the Moderator, Rev. Alex Macrae on the text.
“For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds” – 2 Corinthians 10:4. Closing his sermon Macrae said the following which is very relevant to the situation today.

We are in extreme danger. It is, however, with the weapons that the Gospel supplies that Christ will yet, through His mighty power, pull them all down. He shall consume the man of sin “with the spirit of his mouth and shall destroy him with the brightness of his coming.” He shall yet completely demolish the strongholds of error that are spread all over Christendom in the present day...The weapons furnished in the Gospel alone will do it, through the forthputting of the almighty power of God. When His time comes, the light of the Gospel will flash throughout all lands. In spite of all opposition, Christ will have the heathen for His inheritance and the uttermost parts of the earth for His possession.

In conclusion, we have reason to bewail many shortcomings. We see little of the Lord’s work anywhere in our Land. The Holy Spirit is grieved. There is a general falling away from the faith once for all delivered to the saints. There is a process of retrogression persistently going on from purity of doctrine and practice. There is a growing indifference to true religion and undefiled. There is a wide-spread apathy to the inroads of the Papacy that aims at depriving us of our civil and religious liberties. There is a false charity that is more careful of not offending the protagonists of error and falsehood than the God of truth and righteousness. Our duty, however, is clear. Jesus Christ is the same yesterday, and to-day, and for ever. His truth is the same. Let us, therefore, value more and more the weapons that are mighty through God to the pulling down of strongholds, and unflaggingly conduct the warfare to which the Lord has called us, in the strength of His grace, and with a single eye to His glory. “Finally, my brethren, be strong in the Lord, and in the power of his might.” Amen.

For the transgression of a land many are the princes thereof

Is weak government a judgement from God upon our sins?

Prov. 28:2 For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1 Kings xvi. 8, &c., or soon cut off by the hand of God or of a foreign enemy, as 2 Kings xxiv. 5, &c.

2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.

- Matthew Henry Commentary

1596

David Calderwood identified 1596 as the year of greatest "perfectioun" and "puritie" in doctrine and discipline for the church in Scotland. 1596 was not only the year in which Andrew Melville called King James VI "God's sillie vassall," a phrase that symbolises the Scottish resistance to Erastianism; it was also the year in which the presbyterian movement showed most strength. A covenant, subscribed in March 1596 was adopted by the general assembly and two synods. The covenant involved a confession of the sins of ministers and a promise to be more zealous. It was a national repentance led by the Church. These were the headings of the covenant:

"Corruptions in the persons and lives of ministers of the gospel."
"Offences in His Majesty's house."
"The common corruptions of all estates."
"And offences in the Courts of Justice."

The initiative in this came from Davidson of Prestonpans. He submitted an overture from the Presbytery of Haddington showing that deep humiliation on account of sin was the first and best preparation against the national disaster of impending invasion. This had followed his visitation to Nithsdale, Annandale, Lauder-dale, Eskdale, and Ewesdale where he witnessed sad corruptions.

On Tuesday, 30th March 1596, the members of Assembly and other brethren having met in the " Little High Church," Mr Davidson discoursed on the evils of an ungodly ministry, and urged his hearers to repentance and self-abasement. For fifteen minutes he sat down and remained silent, the whole place became a Bochim as many of his hearers became deeply moved and sobbed audibly. After another impassioned address, he called on each one to stand up, and with extended hand to pledge himself to a more earnest ministry. "There have," says Calderwood, "been manie dayes of humiliation for present judgement in imminent dangers, but the like for sinne and defectiqun was thus never seen since the Reformation."

the Free Church and the 2nd Commandment

After one post already on this, some might question my right to comment on this. Besides having belonged to the Free Church in the past, currently I belong to a church that inherits from the Free Church of 1843 and retains its constitution. The right to comment, however, is in Leviticus 19:17 "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him". I trust that this will be understood in the light of that and neither will it be thought that I am breaching the first part of that verse in order to keep the second.

The Second Commandment "Thou shalt not make unto thee any graven image etc." tells us how God is to be worshipped i.e. the means of worship which are to be only according to his appointment and not by our invention. There is emphasis here upon the reflexive "making unto thee" devising and inventing after our own carnal preference and wisdom. Graven images are invented as an aid to worship and so this commandment is linked to the regulative principle of worship which is so abundant in scripture and forbids any aids to worship not appointed by God (Deut. 4:15-20; 12:32; Matt. 4:9-10; 15:8-9; Acts 17:23-25; Exod. 20:4-6, John 4:23-24; Col. 2:18-23; Lev. 10:1-3). A useful article on this is found here, see also here and here.

The Larger Catechism asks: Q. 109. What are the sins forbidden in the second commandment?

A. The sins forbidden in the second commandment are, all devising, counselling, commanding,using, and anywise approving, any religious worship not instituted by God himself...

Only only has to look at the arguments to see that what is now being taught and commanded by the Free Church is merely the doctrines and commandments of men. The crux of the matter is that noone has been able to find that God has instituted in Scripture extra-biblical hymns not immediately inspired by Himself. Neither has anyone been able to find that God has instituted in the New Testament the retention of parts of the ceremonial temple worship which typified Christ's perfect work of redemption and were therefore swept away. Musical instruments are included in this.

We can consider the steps to the position taken by the Free Church in the words of the Larger Catechism.

Using religious worship not instituted by God Himself
The Board in their Report pointed out that inconsistent practice has been maintained in the Free Church for a long time. "The Assembly had the matter drawn to their attention in 1953 when
they were asked to judge an appeal against a decision by the Synod of Ross. The Synod had sought to prohibit Free Church ministers from participating in worship involving hymns and instrumental music in other churches. The Assembly debated the matter, and upheld the right of Free Church ministers to participate in worship of this kind in other churches - thus moving against the spirit of the 1910 Act." This was what Kenneth Macrae protested against in his booklet "Resurgence of Arminianism" in the 1950s. The growing question becomes, "if the vows can be relaxed outwith the Free Church, why not within?" Neil Macmillan put this at the plenary General Assembly: "There are few of us who think that singing hymns and using musical instruments is sinful – hence the repeal of the Act. It if it sinful we should not do it anywhere. How can worship be acceptable to God in another church but not in the Free Church?" Others referred to the inconsistency of allowing church gatherings to use hymns but not allowing them in public worship. The Board tried to maintain this inconsistency but could not in the face of those taking matters to their logical conclusion.

Approving religious worship not instituted by God Himself
The Free Church have now gone the length of approving religious worship not instituted by God Himself. They have done this in a way that is exceedingly difficult to reverse, only an attempt through the barrier Act over several years would change this. Note that the Free Church would have found it a little more difficult and time-consuming to arrive at its current position following this method which was instituted for the prevention of such innovations. The Free Church as a whole with the consent of the majority of the members of her presbyteries approves of religious worship not instituted by God Himself.

Counselling religious worship not instituted by God Himself
The arguments that allow defection from purity of worship that one does not believe in themselves and believe that it will be more attractive to those who would otherwise leave are only counselling that which is sinful that good may come from it.

Commanding religious worship not instituted by God Himself
The result of this position is that the ordination vows and constitution have been changed. The ordination vows under which men took office cannot be maintained any longer. Despite the false assurances there is an imposition upon consciences made by this legislation. It is no longer possible to assert, maintain and defend purity of worship in congregations that will reject purity of worship. While liberty will be granted to use purity of worship when conducting worship there is there liberty to preach against the defection from purity of worship? Will this not be seen as schismatic and proceeded against? Will elders be able to protest against defections within their congregation? The truth is that men are being commanded to accept this. John Kennedy said that if the legislation permitting hymns had gone under the Barrier Act he would have separated from the Free Church due to the constitutional change. This position enters into the difference of views on duty as to the 1892 Declaratory Act. When I referred to this back in 2009 I commented that "I don't think that there are any of John Kennedy's spirit in the present day Free Church". It appears that I may have been wrong and I am very glad to say so because it seems Kenneth Stewart, Dowanvale has principle in view (his statement is here). There were 30 dissents apparently but protest rather than dissent is what is required in order to keep one's conscience and vows entact.

Devising religious worship not instituted by God Himself
The Free Church are now devising worship for themselves like Jeroboam "devised of his own heart" his worship (1 Kings 12:33). The Assembly approved as follows: "The General Assembly appoint a Special Committee (using consultants as required) to investigate the feasibility and desirability of producing a recommended list of paraphrases of Scripture and hymns and spiritual songs consistent with the Word of God and the whole doctrine of the Confession of Faith [there are none such consistent with WCF 21:1 and 5 - this is a Declaratory Act in relation to confessional subscription], and whether the Free Church ought to produce a praise resource supplementary to the Psalter, and to report to the 2011 General Assembly [with all due haste].” We also note that the anti-verbal inspiration principle of dynamic equivalence has been elevated to constitutional significance in the following instruction to the committee: "to investigate, collect and, if necessary prepare from within the resources of the Church appropriate portions of Scripture, other than the 150 Psalms, in a form which accurately renders the thought of the original [note that] and is suitable for singing in public worship".

This is the seriousness of the step that has been taken: using, approving, commanding, counselling and devising what is sinful in God's eyes. Jeroboam was described as one "who made Israel to sin" by his false aids to the worship of Jehovah not instituted by God Himself. We tremble to say it but this is what must be applied to the Free Church since Friday 19 November 2010.

Free Church votes to allow instruments and man-made hymns

Which makes it an extremely sad day for anyone who prizes the principles of the Scottish Reformation including the sufficiency and authority of Scripture. The vote was carried 98 to 14, defeating a report that proposed a compromise that was unconvincing and clearly not acceptable. As with many of these events in church history it is not the vociferous and determined minority that vote it through but those who do not want the change for themselves but want to keep the minority happy and think that they can and always will be able to harness the forces of change and conservatism. Those who approve of others who express views they personally never could are those who are responsible for the consequences of the change for they have given their support to it.

Take the example of Iain D Campbell who less than 18 months ago was clearly opposed to the change observing at the 2009 General Assembly that the regulative principle was being skewed in the report by a reference to the primacy of Scripture. He pointed out: 'This report affirms the primacy of Scripture. Primacy is something you start from. Scripture is a finality not a primacy'. He then said something important: 'We have taken serious vows regarding a particular position on worship. We’re now being asked to approve a process in this report that begs serious questions. We seem to be asked to reinvent the wheel. It seems to be predetermining the outcome. He did not think he could approve a report that would allow songs of human compositions and instruments.'

His intervention in the debate today was no doubt significant. 'The view I hold is that I want to remain in the same church as the previous two speakers [David Robertson and Kenneth Stewart]. I agree with Mr Stewart’s arguments. I have argued this before - always taken the view that the sufficiency of scripture means the sufficiency of the psalms. Now I need to ask which position safeguuards my position on worship. Alex’s! it safeguards my position insisting on singing psalms. BUT I need to ask what to do with my brethren who have come to another conclusion. What am I going to say to our young people - we’re educating them in the theology of the reformed faith but they drift away to other churches. I want to keep them! Alexs amendment in opening up honestly is a means to that end. We need to fill our pulpits and take more people - but we need to keep our people!' Principled expediency?

The motion carried and the quality of the arguments within the debate (here and here)are most concerning because very little was said of a scriptural character let alone logical consistency. The essence of the motion was that every one had their own 'equally conscientious and Biblically grounded but differing views on the subject' i.e. mere opinion and should be free to do what was right in their own eyes. Scripture wasn't clear on the matter and so it was a matter of conscience and subjective judgement. They had landed themselves in the same morass as John Frame, without a tenth of his rationalising attempts to dilute the regulative principle. Frame says “Unfortunately, it is virtually impossible to prove that anything is divinely required specifically for official services” (Worship in Spirit and Truth, p.44).

The most telling contribution and stinging indictment of the whole debate was from Chris Redmond - Dowanvale.
'There is lack of scripture and confusion. I sing Jesus with my understanding when I sing the psalms Going to support the deliverance as lesser of two evils. We are accommodating two different views of scriptures but God is not divided. Are we Reformed? Not if we are subjective and interpret scripture subjectively. My vows speaks of current worship. The pragmatic arguments? We are too accommodating to people rather than the word'.

Previous posts that have discussed this controversy are here.

Godliness in everything

even in labouring for these other things, ye must do it in a godly manner. In your love to wife, husband, children, and others relations, ye must be godly, not only in your praying, reading, singing, discoursing in the familie, ye must be godly. But also in your lawful callings, whatever they be. If this be not, all the preaching that ye hear, and all the profession of faith, and of godliness that ye have will not profit you, nor avail you anything in the day of God's reckoning with you, because ye gave not him that which he mainly called for, which is godliness.

James Durham

The hyperinflation of Scripture

Yet more Bible versions - the Common English Bible(New) and the NIV 2011(New) take up their position in a crowded market place with aggressive marketing ($3M marketing budgets). This secular newspaper article entitled "How many versions of the Bible do we need?" lifts the lid on the hypocrisy. (I didn't believe that there was a "Holy Bible: Stock Car Racing Edition" until I googled it).

“Bibles are in many ways a cash cow,” said Phyllis Tickle, a former longtime religion editor at Publishers Weekly. “The Bible is the mainstay of many a publishing program.”

“I think we are drifting more and more to a diverse Babel of translations,” said David Lyle Jeffrey, former provost of Baylor University and an expert on biblical translations. Jeffrey thinks Americans need a “common Bible” — a role the King James version played for centuries — to communicate the grandeur of Scripture without reducing it to “shopping-center-level” discourse.

“When we have so much diversity, we lose our common voice,” he said. “It is in effect moving away from a common membership in the body of Christ into disparate, confusing misrepresentations of the rich wisdom of Scripture, which ought to unify us.”

These comments make the implicit claim of the Common English Bible publishers ludicrous.

Leland Ryken, an English professor at Wheaton College, was more blunt.

“When there is wide divergence among Bible translations, readers have no way of knowing what the original text really says,” Ryken said. “It’s like being given four different scores for the same football game or three contradictory directions for getting to a town in the middle of the state.”

In the process “the Bible loses its identity as the authoritative word of God and becomes something trivial, on par with shoes for hikers or luggage for the international set.”

What has happened? Hyperinflation. This vicious circle occurs in an economy when the currency plummets in value while more and more inflation is created with each iteration of the ever increasing money printing cycle. Wikipedia tells us that it "Hyperinflation becomes visible when there is an unchecked increase in the money supply usually accompanied by a widespread unwillingness on the part of the local population to hold the hypebecomes visible when there is an unchecked increase in the money supply usually accompanied by a widespread unwillingness on the part of the local population to hold the hyperinflationary money for more than the time needed to trade it for something non-monetary to avoid further loss of real value". "The main cause of hyperinflation is a massive and rapid increase in the amount of money that is not supported by a corresponding growth in the output of goods and services. This results in an imbalance between the supply and demand for the money (including currency and bank deposits), accompanied by a complete loss of confidence in the money, similar to a bank run".

This is what is happening with the overprinting of versions of the Bible resulting in a loss of confidence in the value of Scripture.

24 hours away from the black hole

University students around the world are taking part in an experiment called "Unplugged" to see how we react to a total media black-out. They have to avoid radio, television, the internet and mobile phones for 24 hours. Some of us do this every week, it's called the Christian Sabbath although self-control shouldn't be limited to that. But apparently for some students it is "akin to torture". "Every single person [so far] has said there was an eerie or deafening silence - that it was scary and isolating. They are just not used to existing without background music." They are disconnected and empty. In fact, all the signs of addicts in withdrawal are there. There's actually an internet addiction test that you can take. It's a bit shocking if not surprising to see how far the media governs and saturates the lives of people in our society. The evidence of infinite distraction is more apparent than the last post on this blog estimated.

Thinking, reading, writing, praying, talking, visiting widows and orphans in their affliction, meditating on the truth...they're all things that the always-connected media world distracts us from. If we're feeling that we don't have the time for these the answer may well lie in disconnecting a lot more.

is the internet amusing us to death?

In his 1985 book 'Amusing Ourselves to Death', Neil Postman wrote of the danger not of an Orwellian 1984 totalitarian world but of a dystopia envisaged by Aldous Huxley characterised by infinite distraction, one where books would not be available - not because they were not banned but because noone wanted to read them. Postman singled out a culture of entertainment with television as its leading media for particular analysis:
"When a population becomes distracted by trivia, when a cultural life is redefined as a perpetual round of entertainment, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience and their public business a vaudeville act, then a nation finds itself at risk; culture-death is a possibility". (Postman 1985: preface)

Although it began as an educational medium with hopes for educational advancement, television became instead pure entertainment on tap. Postman argued that 'television's principal contribution to educational philosophy is the idea that teaching and entertainment are inseparable' (p150) and that its overall effect was the trivialisation of culture. 25 years later we have a culture that is celebrity-obsessed to the nth degree.

The internet can be lauded similarly as a medium with transformational educational potential. What is the reality? Is the internet just changing things to provide play-on-demand services with an almost infinite variety of choice? Triviality has been trademarked on You Tube and in more sinister entertainment allows happy slapping to be viewed or street fights. Social networking' websites where ego-centrism reigns such as Bebo,
MySpace and FaceBook create a virtual reality where public and private never seem separate and which provides an equally unattractive mirror of the standards of conversation, thinking, spelling besides morality  that obtain in society. Entertainment mimics itself with Facebook now becoming a Holywood movie. Always more than one step ahead of their parents, children are now constant consumers of the internet and have their minds well conformed to this world before they even try to think for themselves.

Part of the problem of the internet is the illusion of aggregation that somehow because enough people hit the "like" button, the preference becomes invested with far more value than it is worth. A cursory review of the trends of searching on Google or Yahoo shows the purpose for which people use the internet as well as the fallacy of building a ranking system for your search engine around these bulk requests. What is the purpose of the internet for many? What Postman describes as "escaping reality and living hollow lives".

The internet is governed by the cult of the instant. The internet makes entertainment instant, information instant - everything instant. This doesn't do much for the virtue of patience; people wait less than 4 seconds for a page to load. No one really reads on the Internet, they skim over words for sound bytes. If you've got beyond the first two paragraphs to this point, you are not in the internet majority. If there are any profound thoughts shared on Twitter, its certain that they cannot be elaborated adequately.

The instant is addictive, if you know that anything is a click away, you keep going and going following an endless trail of information that you cannot absorb but intoxicated by the power of your fingertips. Meanwhile, there's no time for the things that really matter. How much time is redeemed on the internet and how much time is wasted? Our whole view of the world is shaped by this and our lives are changed without us noticing. We focus on what the internet has given us but rarely on what it has taken away. What Postman called the "anxious age of agitated amnesiacs" has become a lot more agitated with the speed of the internet.

Why read Samuel Rutherford?

Rutherford was one of the greatest Scottish theologians, a moving preacher and experimental writer. He is both exuberant and sublime in his commendation of communion with the Lord Jesus Christ but also uniquely homely in the powerful imagery flowing from his pen. Only the Bible exceeds his letters in spirituality.
[This is an opportune time to introduce www.samuelrutherford.org.uk - this site seeks to promote his works and various recent studies of this important figure. The site introduction doesn't quite manage 50 words but is very close.]

Why read the Puritans?

The puritans are mighty in the Scriptures and
promote God's glory to the utmost in honouring above all His will
precisely. They make godliness attractive, doctrine practical and
experience vital to the Christian. They
instruct the Church in entire conformity to the Word of God in
government, worship and practice.

The glory of the millennium

Thomas Ridgely, Body of Divinity

So far as scripture plainly gives countenance to the doctrine in general, that the administration of Christ's government, in this world, shall be attended with great glory, and shall abundantly tend to the advantage of his church, it is a subject of too great importance to be passed over with neglect, as if we had no manner of concern in it, or as if it were a matter of mere speculation; for certainly all scripture is written for our learning, and ought to be studied and improved by us, to the glory of God, and our own edification.

As to those texts which speak of Christ's government as exercised in this world, not only do they contain matters awful and sublime, but our having just ideas of these will be a direction to our faith, when we pray for the farther advancement of Christ's kingdom, as we are bound daily to do. We must take heed, however, that we do not give too great scope to our fancy, by framing imaginary schemes of our own, and then bringing in scripture, not without some violence offered to the sense of it, to give countenance to them. Nor ought we to acquiesce in such a sense of scripture, brought to support this doctrine, as is evidently contrary to other scriptures, or to the nature and spirituality of Christ's government. We must also take it for granted, that some of those scriptures which relate to this matter are hard to be understood, and that, therefore, a humble modesty becomes us in treating it, rather than to censure those who differ from us, as if they had departed from that faith which is founded on the most obvious and plain sense of scripture, especially if they maintain nothing which is derogatory to the glory of Christ. This rule we shall endeavour to observe, in what remains to be considered on this subject.

As most allow that there is a sense in which Christ's kingdom shall be attended with greater circumstances of glory than it is at present, we shall proceed to show how it shall be advanced, in this lower world, beyond what it is at present; and we shall show this in a way which agrees very well with the sense of several scriptures relating to the subject, without going into some extremes which many have run into who plead for Christ's personal reign on earth in a way in which it cannot easily be defended. We freely own, as what we think agreeable to scripture, that as Christ has, in all ages, displayed his glory as King of the church, so we have ground to conclude, from scripture, that the administration of his government in this world, before his coming to judgment, will be attended with greater magnificence, more visible marks of glory, and various occurrences of providence, which shall tend to the welfare and happiness of his church, in a greater degree than has been beheld or experienced by it, since it was planted by the ministry of the apostles after his ascension into heaven. This we think to be the sense, in general, of those scriptures, both in the Old and in the New Testament, which speak of the latter-day glory.

Some of the prophets seem to look farther than the first preaching of the gospel, and the glorious display of Christ's government which attended it. These were, in part, an accomplishment of some of their predictions, but they were not wholly so; for there are some expressions made use of by them which seem as yet not to have had their accomplishment. Of the former kind are the expressions of the prophet Isaiah, when he speaks of 'the glory of the Lord, as arising,' and being 'seen upon' the church, and of the 'Gentiles coming to this light,' and 'kings to the brightness of it;'' and many other things to the same purpose, which denote the glorious privileges that the gospel-church should enjoy. Though these, in a spiritual sense, may, in a great measure, be supposed to be already accomplished ; yet there are other things which he foretells concerning the church which do not yet appear to have had their accomplishment.

He says, for example,' Thy gates shall be open continually; they shall not be shut day nor night,' as denoting the church's being perfectly free from all those afflictive dispensations of providence which should tend to hinder the preaching and success of the gospel. He says, also, ' Violence shall be no more heard in thy land, wasting nor destruction within thy borders; by which he intends the church's perfect freedom from all persecution. He says farther, 'The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory.' This is so far from having been yet accomplished, that it seems to refer to the same thing which is mentioned concerning the New Jerusalem, and almost expressed in the same words: which, if it be not a metaphorical description of the heavenly state, has a peculiar reference to the latter-day glory. The prophet again adds, 'Thy people shall be all righteous,' denoting that holiness should almost universally obtain in the world, as much as iniquity has abounded in it,—an event which does not appear to have yet taken place. Again, when the prophet Micah speaks of ' the mountain of the house of the Lord being established in the top of the mountains, and exalted above the hills,' and says, that 'people should flow unto it,' though this, and some other things which he there mentions, may refer to the first preaching of the gospel, and the success of it; yet the words which follow cannot be so understood: ' They shall beat their swords into ploughshares, and their spears into pruning-hooks; and nation shall not lift up a sword against nation, neither shall they learn war any more; but they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid.' This prophecy, so far as it may be taken otherwise than in a spiritual sense, seems to imply a greater degree of peace and tranquillity than the gospel-church has hitherto enjoyed. Hence, when he says that this shall be ' in the last days, 'we have reason to conclude that he does not mean merely the last or gospel-dispensation, which commenced on our Saviour's ascension into heaven, but the last period of that dispensation, or the time which we are now considering.

As to the account we have of this period in the New Testament, especially in many places in the Book of Revelation, which speak of' the kingdoms of the world becoming the kingdoms of our Lord, and of his Christ,' and of his ' taking to himself his great power and reigning, and of the thousand years' reign; whatever be the sense of these passages, as to some circumstances of glory which shall attend this administration of the affairs of his kingdom, they certainly have not yet had their accomplishment; and they, therefore, lead us to expect that Christ's kingdom shall be attended with greater degrees of glory redounding to himself, which we call the latter-day glory.

When this period of greater glory shall arrive, many privileges will redound to the church. As Christ is said to reign on earth, so the saints are represented as reigning with him. They say,' Thou hast made us unto our God kings and priests, and we shall reign on the earth; and elsewhere, when the apostle speaks of Christ's reigning ' a thousand years,' he adds, that 'they shall reign with him.' This cannot be understood in any other sense than that of a spiritual reign, agreeably to the nature of Christ's kingdom, which is not of this world. We have, hence, sufficient ground to conclude, that, when these prophecies shall have their accomplishment, the interest of Christ shall be the prevailing interest in the world, which it has never yet been in all respects ; so that godliness shall be as much and as universally valued and esteemed, as it has hitherto been decried, and it shall be reckoned as great an honour to be a Christian, as it has, in the most degenerate age of the church, been matter of reproach. We may add, that the church shall have a perfect freedom from persecution in all parts of the world ; that a greater glory shall be put on the ordinances; and that more success shall attend them thau has hitherto been experienced. In short, there shall be, as it were, an universal spread of religion and holiness to the Lord, throughout the world.

When this glorious dispensation shall commence, we have sufficient ground to conclude, that, the anti-christian powers having been wholly subdued, the Jews shall be converted. This may be inferred from the order in which this event is foretold in the book of Revelation. The fall and utter ruin of Babylon are first predicted. Afterwards we read of 'the marriage of the Lamb being come,'of ' his wife having made herself ready,' and of others, who are styled 'blessed,' being 'called to tho marriage-supper.' This, as an ingenious and learned writer observes, seems to be a prediction of the call of the Jews, and of the saints and faithful, namelv, the gospel-church, who were converted before this time, being, together with the Jews, made partakers of the spiritual privileges of Christ's kingdom, and so invited to the marriage-supper. Accordingly, by 'the Lamb's wife,'is intended the converted Jews, who are considered as espoused to him. As their being ' ignorant of God's righteousness, and going about to establish their own righteousness, and not submitting themselves to the righteousness of God,'m occasioned their being rejected ; so, when they are converted, and their new espousals are celebrated, it is particularly observed that this righteousness shall be their greatest glory, the robe that they shall be adorned with. Hence, when the bride is said to have made herself ready, it is added, ' To her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.'" This prophecy, being placed immediately before the account of the thousand years' reign, gives ground to conclude that the conversion of the Jews shall be before it, or an introduction to it.

What do we pray for in saying Thy kingdom come?

In desiring that Christ's kingdom may come, we pray that the gospel may be propagated throughout the world, the Jews called, and the fulness of the Gentiles brought in.

When the gospel dispensation, which is Christ's kingdom, was first erected, the apostles, who were employed in the important work, were to fulfil the commission which he gave them, in preaching the gospel to all nations. This they accordingly did; and, by the extraordinary hand of God attending their ministry, the gospel was spread, in a short space of time, through a considerable part of the world. Many of the Jews were called,—among whom all that were ordained to eternal life believed: and as for the Gentiles, who formerly were unacquainted with the way of salvation, they had Christ preached to them, and many churches were gathered from among them. Thus the kingdom of Christ was advanced ; and a foundation was laid for the propagation and flourishing state of the gospel in all succeeding ages, the effects of which are experienced at this day. Hence, when the petition relating to the coming of Christ's kingdom was used by the first disciples, that which was principally intended by it, was that Christ might be preached to the Gentiles, and believed on in the world,—that the vail, or the face of the covering which was spread over all nations, might be taken away,—and that the way of salvation might be known by those who sat in the region and shadow of death. When, however, it is used by us, we signify our desire that the invaluable blessing of the gospel may be still continued, and that the promises relating to the greater success of it may have a more full accomplishment. The apostles, indeed, in executing their commission, are said to have preached the gospel to all nations, that is, to a very considerable part of the heathen world. It does not appear, however, that every individual nation in the world has yet been favoured with this privilege; so that what was foretold concerning the earth being 'full of the knowledge of the Lord, as the waters cover the sea,' and other predictions to the same purpose, do not seem hitherto to have had their full accomplishment. It is very evident, too, that many nations, who had the gospel preached to them by the apostles, are now wholly destitute of it. And, though it is true a considerable number of the Jews at first believed iu Christ; yet the greatest part of that people were cast off, and all remain, at this day, strangers and enemies to him. Hence, we cannot but suppose that those prophecies which respect their conversion, in the latter day, together with the fulness of the Gentiles being brought in, shall be more eminently accomplished than they have hitherto been.

This, therefore, is what we are to pray for when we say, ' Thy kingdom come.'
Thomas Ridgely, Body of Divinity

Are we what the Law requires of us?

William Swan Plumer
Thy commandment is exceeding broad. — Psal. cxix. 96.

In the text God's commandment means God's law, that holy, just, and good law, which he gave on Mount Sinai. It is more fully explained in other  parts of Scripture. The text says that this commandment is broad. The meaning is that it covers a great deal of ground. It covers our whole case.

1 . It enjoins all duties — all duties which we owe  to God, to our neighbour, or to ourselves. It claims to control our thoughts, our feelings, our desires, our words, and our acts. No thought can pass in our minds, no wish spring up in our hearts, no word escape our lips, but this law notices it and pronounces it good or evil.

2. It forbids all sins. Men have been very cunning in finding out ways of doing wickedly, but they have found out no way of sinning that is not forbidden by the law of God. We have something like a hundred words in our language to denote wicked conduct. But the law comprehends all these forms of sinning. It is absolutely universal. Men make laws to govern a state. They pile statute upon statute. When a law works badly, they repeal it or  try to amend it, and then they amend the amendment. But here is a law which in ten short precepts does in spirit forbid all sin and require all duty.

3. God's law is one, and not many. It is a chain. If you break any link in it, you break the chain. He that offends in one point is guilty of all. The whole law is fulfilled in one word; and that word is Love.

4. This law is unbending. It can be broken, but it cannot be bent. It will not conform to us. We must conform to it.

5. It requires obedience to be rendered to God. We are not to keep it merely from accident, or for convenience, or for a reward of merit, or from a spirit of servility. Our obedience must be hearty, cheerful, affectionate. God's law must be within us. We must delight to do his will. His statutes must be the rejoicings of our hearts. If we could be as precise as Pharisees, it would do us no good. We must love God supremely and our neighbour as ourselves.

6. In this obedience we must persevere. "Cursed is every one that continueth not in all things which are written in the book of the law to do them" Gal. iii. 10. Past obedience was due; present obedience is due : and future obedience will be due for ever. This is right. A man may keep all the laws for fifty years. If he then commits murder, he is justly punished. A man may steal but once, yet that one act makes him a thief.

7. The law requires prompt, unhesitating obedience. When God commands and we know what he means, we must not linger, but go right forward.  When Abraham was required to sacrifice Isaac, and knew what God's will was, he arose very early the next morning, and started on the commanded journey. David says, " I made haste and delayed not to keep thy commandments," Ps. cxix. 60. Some children and servants, when required to do a thing and know what their duty is, ask questions, find fault, and even murmur. Their conduct is wicked. It is still more wicked to stand finding fault with God.

8. The obedience we owe to God is supreme. We must put his will above our own or that of any man or number of men. We owe great honour to our father and mother ; but if they call on us to do anything contrary to the law of God, we may not do it. Sometimes States and Kings make wicked laws, contrary to the known will of the Most High. In all such cases we must obey God rather than men. Sometimes churches make wicked rules, and wickedly enforce them. In such cases, we must bear expulsion from the church rather than sin against God. We owe him all. He is in all and through all and above all and over all.

9. God's law requires obedience perfect in all respects. The least failure is a sin; and against every sin God sets his face. He says, "Be ye holy, for I am holy." And he is right, and has a right to require all this. To give a license to sin once, or in the least, would be bringing sin into the world. It was for one sin that angels were hurled out of heaven. It was for one sin that Adam was driven from Paradise.

If these things are so, how stands your case with God? Do you take him to be the only living and
true God, and your God? Do you love anything more than you love God ? Are you more distressed when God is dishonoured than when you are reproached? Do you put anything above God's favour? Do you tempt God? Are you lukewarm or dead in the things of God ? Do you make any man or set of men the lords of your faith and conscience ? Do you slight the Saviour ? Do you resist or grieve God's Spirit ? Do you delight yourself in the Lord ? Do you worship God with a pure heart ? Do you pay your vows ? Do you honour God with your lips when your heart is far from him ? Do you speak of God's name, or word, or worship in a vain or profane manner? Do you ever jest with sacred things ? Do you ever oppose God's truth or grace or ways? Do you love the Sabbath-day and keep it holy? Or are you weary of its duties? Do you omit any honour or love due to your parents, teachers, guardians, or rulers ? Do you indulge envy, scorn, or malice towards them ? Do you pray for them ? Are you careful of your own life and the life of others ? Do you indulge excessive passions and needless cares ? Do you strike, or wound, or quarrel, or oppress ? Are you cruel to brutes ? Do you cherish all chaste and pure thoughts, looks, and words ? Is your behaviour light or impudent? Are you guilty of excess in eating, drinking, or sleeping? Have you made a covenant with your eyes and your ears ? Do you steal from rich or poor ? Do you beg when you might earn your bread ? Do you borrow when you could do without the things borrowed? Do you always speak the truth in your heart ? As far as you can, do you speak well of all men ? Do you hate lying, slander, backbiting, talebearing, whispering, flattery, scoffing, reviling, vain boasting ? Do you listen to false reports ? Do you patiently hear a just defence ? Are you not sometimes silent when you ought to speak ? Do you not sometimes speak when you ought to be silent ? Are you a brawler ? Do you keep your word? Is your promise as good as your bond ? Are you contented with your lot ?
Do you envy your more prosperous neighbour ? Are you glad when others have good success ? Can you truly say, I hate every false way, but I love thy law, God?

REMARKS.

1 . How many kinds of sins there are ! Some are secret, and some are open. Some are on the spur of the moment, and some have long been thought over before they are committed. Some are against ourselves, some against our neighbours, and all against God. If God would contend with us, we cannot answer him for one of a thousand of our sins. Job ix. 3. All good men count their sins by the thousand, or else say that they are like a thick cloud, that they are innumerable, that they are like the great mountains.

2. How vain is the pretence of men to sinless perfection. The Bible is clear that " there is no man that liveth and sinneth not," 1 Kings viii. 46; 2 Chron. vi. 36. Yea more, " there is not a just man upon earth that doeth good and sinneth not," Ecc.vii. 20. The whole verse from which the text is taken reads ; " I have seen an end of all perfection: but thy commandment is exceeding broad."

3. It is very foolish in us to expect to be justified by the deeds of the law. The law justifies only sinless creatures, and we are all sinful creatures. By the law is the knowledge of sin, not the pardon of sin. The law is our schoolmaster to bring us to Christ, not to bring us to God. Christ must bring us before his holy majesty. The law pours only curses on sinners. It has no mercy, because it is law, and unbending.

4. How kind and glorious is the gospel. It brings help to the needy, mercy to the guilty, salvation to the lost. One of my friends, with a company of travellers, was crossing the Alps, when there came up a great snow-storm. The clouds were very heavy. The paths soon became covered. The snow fell fast. They could see but a little way before them. By-and-by their guide sadly said to them, " I know not where we are." It was very cold. The prospect before them was very dismal. The guide went a little way to the one side, and there he found one of the guide-boards, which were in the shape of a cross; and he returned with great joy in his countenance, shouting, " The cross, the cross ! " Their hearts were indeed glad. They soon took the road, and went on their way rejoicing. So we are all lost. We are out of the way. We know not how to come before the Almighty. We are in a perishing condition. Our only hope is the cross of Christ — not the wood on which he hung, nor an image of it ; but Christ's death which he there suffered, Christ's blood which he there shed. Will you not say, — " My faith, would lay her hand On that dear head of thine ; While like a penitent I stand, And there confess my sin."

No man needs any sacrifice but that of Calvary, any atonement but that of Christ. His work is perfect. His death is all-sufficient. O look to him — to him alone.

Bernard on Loving God

One of Calvin's favourite Church Fathers was Bernard of Clairvaux (for more see here and here). 

He may have had his faults, but he believed in truly free grace and Bernard's treatise "On Loving God" is perhaps his richest writing (listen to it here). 

"He gave Himself for us unworthy wretches? And being God, what better gift could He offer than Himself? Hence, if one seeks for God's claim upon our love here is the chiefest: Because He first loved us (I John 4:19)" Chapter I, 5.

"So it behoves us, if we would have Christ for a frequent guest, to fill our hearts with faithful meditations on the mercy He showed in dying for us, and on His mighty power in rising again from the dead. ... surely there is proof enough and to spare in that Christ died for our sins and rose again for our justification, and ascended into heaven that He might protect us from on high, and sent the Holy Spirit for our comfort. Hereafter He will come again for the consummation of our bliss. In His Death He displayed His mercy, in His Resurrection His power; both combine to manifest His glory." - Chapter III, 5.

"What could result from the contemplation of compassion so marvelous and so undeserved, favor so free and so well attested, kindness so unexpected, clemency so unconquerable, grace so amazing except that the soul should withdraw from all sinful affections, reject all that is inconsistent with God's love, and yield herself wholly to heavenly things? No wonder is it that the Bride, moved by the perfume of these unctions, runs swiftly, all on fire with love, yet reckons herself as loving all too little in return for the Bridegroom's love. And rightly, since it is no great matter that a little dust should be all consumed with love of that Majesty which loved her first and which revealed itself as wholly bent on saving her. For 'God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish but have everlasting life' (John 3:16). This sets forth the Father's love. But 'He hath poured out His soul unto death,' was written of the Son (Isa. 53:12). And of the Holy Spirit it is said, 'The Comforter which is the Holy Ghost whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you' (John 14:26). It is plain, therefore, that God loves us, and loves us with all His heart; for the Holy Trinity altogether loves us, if we may venture so to speak of the infinite and incomprehensible Godhead who is essentially one." - Chapter IV, 5.

principia ecclesia

This excellent lecture on church principles made me think a little about the first principles of the Church.

There are first (foundational) principles and derived principles. First principles are self-evident truths that as postulates cannot be derived or deduced from any other truths. Aristotle writes that first principles are the primary source from which anything is, becomes or is known.

The Church is not a first principle in itself but derived. The first principles of the Church are the same as those for religion and theology. The foundation of being for the Church is God himself (principium essendi). It is the Church of God. Without God the Church has no meaning or being and no knowledge of God - all of which originate in himself (Matthew 11:27 and 1 Cor. 2:10). Only God's knowledge of himself is complete and exhaustive, the Church's knowledge of Him is while true - creaturely, finite and dependent.

This brings us to how the Church gains its knowledge. The external foundation of knowing for the Church is the Holy Scriptures which are the Word of God. This is God's special revelation of Himself or self-communication. The Scriptures are the constitutive principle of the Church. It has only regulative, ministerial and limited power to teach and to observe all things that have been commanded in Scripture (nothing more or less). It is therefore free from the commandments and doctrines of men which are not only contrary to but beside the Word of God.

What Herman Bavinck says concerning theology could be said concerning the Church:
“The fact that theology exists we owe solely to God, to his self-consciousness, to his good pleasure [God as principium essendi]. But the means, the way, by which that knowledge of God reaches us is God’s revelation… This is implied in the nature of the thing. Other people only become knowable to us when they reveal themselves to us, i.e. mainfest their presence, speak, or act… The same is true in the case of the Lord our God; his knowledge, too, flows to us only through the channel of his revelation. Furthermore, that revelation, too, can only be his appearance, his word, and his deed. Accordingly, the principle by which we know (principium cognoscendi), the principle of theology, is the self-revelation or self-communication of God to his creatures.”

The internal foundation of knowing is the work of the Holy Spirit (principium cognoscendi internum) “the illumination of human beings by God’s Spirit” - working faith in the heart (Rom. 10:17; Gal 3:3; Heb 11:1-3). Bavinck writes: “"We do not only confess a ‘principium externum’ i.e. Holy Scripture, but also a ‘principium internum’ i.e. the Holy Spirit, who dwelling in the church makes the things of the kingdom known to her."”
"“Accordingly, the confession of the church can be called the dogma quoad nos or the truth of God as it has been taken up in the consciousness of the church and confessed by it in its own language".

Bavinck also notes concerning these principles: "These three are one in the respect that they have God as author and one identical knowledge of God as their content". One can see how some have been able to discern a trinitarian dimension to these foundational principles if one associates the external principle of knowing particularly with the Eternal Son as Logos or the Word.

From these foundations or first principles the general principles of the Church are derived. We can consider these later.

sola scriptura

sola Scriptura: Scripture alone; the watchword of the Reformation in its establishment of the basis for a renewed and reformed statement of Christian doctrine. We find the concept of sola Scriptura, Scripture alone as the primary and absolute norm of doctrine, at the foundation of the early Protestant attempts at theological system in the form of exegetical loci communes, or common places. In the orthodox or scholastic codification of Lutheran and Reformed doctrine, the sola Scriptura of the Reformers was elaborated as a separate doctrinal locus placed at the beginning of theological system and determinative of its contents. Scripture was identified as the principium cognoscendi, the principle of knowing or cognitive foundation of theology, and described doctrinally in terms of its authority, clarity, and sufficiency in all matters of faith and morals.

Finally, it ought to be noted that sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, one party viewing the two as coequal norms, the other party viewing Scripture as the absolute and therefore prior norm, but allowing tradition a derivative but important secondary role in doctrinal statement. The Reformers and the Protestant orthodox held the latter view, on the assumption that tradition was a useful guide, that the trinitarian and christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. We encounter, particularly in the scholastic era of Protestantism, a profound interest in the patristic period and a critical, but often substantive, use of ideas and patterns enunciated by the medieval doctors.

Richard Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology (Grand Rapids, MI: Baker, 1985), 284.

How worldly am I?

First, what are the objects before your mind in times of recreation? What do your thoughts most run upon?
Second, what are the objects of your choice? When you have to decide how to spend an evening or the Sabbath afternoon, what do you select?
Third, which occasions you the most sorrow, the loss of earthly things, or lack of communion with God?
Which causes greater grief (or chagrin), the spoiling of your plans, or the coldness of your heart to Christ?
Fourth, what is your favorite topic of conversation? Do you hanker after the news of the day, or to meet with those who talk of the “altogether lovely” One?
Fifth, do your “good intentions” materialize, or are they nothing but empty dreams? Are you spending more or less time than formerly on your knees? Is the Word sweeter to your taste, or has your soul lost its relish for it?

A. W. Pink, Profiting from the Word (Banner of Truth, 1970) found here

The knowledge that we need

Man does not know himself or God truly. He does not know the greatness of his sin and misery. Neither does he know where he is going. He knoweth not his time, there is not a heart in him to be wise and understand his latter end, numbering up his days and so applying his heart to wisdom. We read in Ecclesiastes that ‘the labour of the foolish wearieth every one of them, because he knoweth not how to go to the city’. Man does not know the way to everlasting life unless the Scriptures reveal it to him and even then he will seek to follow his own way and not heed the clear instruction of the Word. At the beginning of Pilgrim’s Progress we witness a man all deserted, with the burden of sin upon his back, he is reading in the book, weeping and trembling and crying out: ‘What shall I do?’ There is a man with some knowledge but he has not that saving knowledge that he requires. O what a pitiable condition.

There is a paradox in religion also that although there may be much knowledge about religious things, about God and his requirements, there is no true and real experimental and saving knowledge of God. This was true of the Pharisees of whom Christ said that they knew neither him nor his Father. It was true of the Jews of Paul’s day. They had the form of knowledge and of the truth in the law. He bore record of them that they had a zeal of God but not according to knowledge, For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. If they knew truly the righteous character of God and what he requires they would never be so zealous to seek to establish their own righteousness. Paul knew himself that he trusted in many religious privileges but yet it was all nothing to him when he came to a true experimental knowledge of the Lord Jesus Christ. We read in Hosea that God ‘desired mercy, and not sacrifice; the knowledge of God more than burnt offerings’.  You must be clear as to this, it is not your religious privileges or observances that will make you right with God, you must come to a saving knowledge of God by faith.

How many books? #3

Returning to books, W.S Plumer records the following in relation to Psalm 27:4. 'When some one admired Leighton's library, he said: "One devout thought is worth more than it all." He was right'. 'When we have a good thought or desire, we must not yield it up to temptation, but hold on to it and cherish it'.

The reference is not to Lord Leighton but to the godly but misguided prelate Robert Leighton. It is not a reference to Leighton's Newbattle library but to his Dunblane Library. True to his sentiments, Leighton bequeathed his books to the Cathedral of Dunblane in Scotland, to remain there for the use of the Clergy of that Diocese, thankfully not to remain a diocese for many years after. The library was opened in the year 1688. Various books have been lost over the years c.100. I remember a summer job over 10 years ago was to remove and store the books while work was being done to the library building.

Leighton filled his library with the best books of divinity then available and numerous markings and pencillings show his avid reading of authors such as Richard Sibbes. It appears that next to his Bible his most treasured book was a miniature pocket edition carried everywhere "Of the Imitation by Christ" by Thomas A Kempis which we quoted from at the end of 'How Many Books? #1'. There were notes upon all the margins, many of which no doubt were devout thoughts...

"his passing is epochal"

This obituary puts some words on an event that is very difficult to describe. Some sermons from "one of the great teaching ministries anywhere in post-war Scotland" (also here).

Adam's knowledge

When God had created all things, he ‘saw every thing that he had made, and behold, it was very good’.  God looked upon man, body and soul and he saw that he was very good.  Man was also created in the image of God, in knowledge, righteousness and holiness with dominion over the creatures.  We read that when the image of God is renewed it is ‘renewed in knowledge after the image of him that created him’ (Col. 3:10). It is apparent that the reference is to the original image of God in Adam for when something is renewed it must have once been possessed but now lost. What was this knowledge that Adam possessed as he came from the hand of God?  It was primarily moral and spiritual but it is important to recognise that man’s knowledge naturally speaking is nothing now to what Adam had before he fell.

Adam’s natural knowledge was perfect, not in the sense of being infinite or exhaustive but because his faculties of understanding, discernment and memory were not impaired by sin and the fall, he would have had a full knowledge of things and their nature. This was seen when the animals were brought to Adam. They came as it were to acknowledge their lord who was crowned with this glory and honour, that all things were put under his feet. God delegated to Adam as one that had dominion over the creatures the authority to give them their names. This signified his authority – ‘whatsoever Adam called every living creature, that was the name thereof’. What an insight and understanding he possessed to discern the nature and characteristics of a creature in so short a time and to assign it an appropriate name. What a naturalist might take years to understand about a living organism Adam was able to fathom in a short while. No doubt the knowledge that he possessed, as one in harmony and fellowship with God, was also God-given. He was placed in the garden to dress it and keep it. This meant that he would have had a full understanding of that which he was appointed to steward and attend to. He knew the best ways to preserve them and care for each creature and organism according to their nature. We do not know fully what his service entailed but we know that he rendered a perfect service.

His knowledge of the nature of things would have been of service to him spiritually. ‘He that is spiritual judgeth [or discerneth] all things’. The Lord Jesus Christ instructs us to consider the nature and characteristics of created things and to draw spiritual instruction from them. Everything would have been full of spiritual profit in this way to the holy discernment of Adam. Even after the fall certain things are apparent to man. Man after the fall must acknowledge that ‘that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead’ (Romans 1:19-20). We do not know all that Adam was able to read in the book of Nature but we know that sin has darkened our minds to this and would seek to deny even what is clearly manifest. He knew at any rate what it was to have contentment with all that God had given to him, he knew by experience that to be spiritually minded is life and peace. He knew nothing else.

Men boast of their advancement in knowledge but their capacities and understanding are nothing to what Adam possessed.  Adam’s thoughts and desires were well ordered and had not the disorder of sin. His thoughts would have been kept under the government of his will so that he would not have found himself distracted with a multitude of thoughts but would have been able to concentrate upon one thing without distraction and follow a thought through to its ultimate conclusion unerringly and without deviation. His powers of reason and understanding were perfect.

Much more wonderful in Adam, however, was the moral knowledge that his soul possessed. God made man upright.  His knowledge was upright. What he knew and how he came to understand it was altogether regulated according to a holy nature. He had the law of God written upon his heart and conscience.  The conscience was not restrained or impaired by sin in any way but witnessed fully to the spirituality and breadth of the law of God. He delighted in the knowledge of the law of God after the inward man. It revealed to him the character of God. He had the revealed will of God not only in his heart but there was also a sign given to him to show and prove his obedience and love of God in a simple outward way. That was the tree of the knowledge of good and evil from which he was forbidden to eat. He had the opportunity of making an open demonstration of his knowledge of the holiness that God requires and his delight in that. Holiness unto the Lord was written across all his actions and thoughts. He understood in a real experimental and perfect sense what that means – whatsoever ye do, do all to the glory of God

The knowledge that he had was also spiritual and experimental. He was made a living soul, spiritually alive towards God. He knew God in a holy and perfect way. He was in covenant with God, brought into the secret of his covenant. God promised life to Adam in his covenant – this was implicit in the threatening of death upon disobedience – life was promised upon perfect obedience. ‘With length of days unto his mind, I will him satisfy’. What was said of the second Adam could be said of the type: ‘because my great name he hath known, I will him set on high’. O surely the soul of Adam, as one who had the breath of God in it and was made a living soul, surely that was borne along sweetly by the gales of the Holy Spirit upon it. Surely his soul was set on high, made like the chariots of Amminadib. The favour of God shone upon him, His countenance was lifted upon him to give him peace. He knew Him in the bond of adoption or sonship, as one who was called the son of God.  He knew God face to face as a man speaketh with his friend. He dwelt within the veil and walked with God upon this earth. The Spirit of God that ‘searcheth all things, yea, the deep things of God’ was surely revealing such things to Adam.  He knew what the worship of God was. The worship of the Sabbath day was heaven upon earth in Eden. We do not know how soon Adam fell but we know that he had at least one Sabbath, the very first which God hallowed and blessed. Eden means delights and the chief delight there was communion with God whose presence tabernacled with man.

Although man had such a high provision of knowledge the devil came to tempt him to sin in this area. The temptation was that God had reserved some greater knowledge that they might have had and kept it from them. God was holding them down, Satan implied. This was within their grasp and he insinuated that it was their right as it were to lay hold on it. There was an independent source of knowledge open to them – they would not need to be dependent upon God any more. ‘For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil’.  The lust in the heart of the woman was after this higher knowledge that the devil held out to her since she saw that the tree was ‘to be desired to make one wise’. The feet that hasted sinned. There was a rushing headlong into what had been forbidden. Man fell – his soul lost the knowledge that he had in reaching after knowledge that he could never had. The devil had promised that their eyes would be opened and indeed their eyes were opened to see themselves stripped of the glory and dignity that they had. They now had a practical knowledge of evil and became unable to spiritual good. How blinded many are by the devil – they do not see that he only promises to them that which they cannot possess and which will be their eternal ruin.

O what we have lost in Adam – the glory and dignity of it. The crown is fallen from our heads indeed, what a thief and extortioner sin is that has robbed us of so rich and glorious an estate and inheritance. Our head was held aloft to heaven in him, but now through sin our eyes and minds are set upon earthly things. Man is a ruined temple – only a little of the glory and magnificence that he one possessed can now be discerned.

How many books? #2

The puritan Thomas Fuller put things in a more succinct way than the previous post attempted to do: "A few books well chosen, and well made use of will be more profitable than a great confused Alexandrian library." Perhaps Samuel Johnson was aware of this when he said famously, "Books like friends, should be few and well-chosen." Fuller was a very prolific and extensive writer, there were 11 volumes of The Church History of Britain (1655) for instance. How many of his own books were among the "few chosen"? 

How might we identify "a few books well chosen"? As to lists - usually I don't concur entirely with their contents but I quite like this one. We might ask various questions of the book. Does the book promote holiness of life either by precept or example? Does the book extend knowledge and understanding usefully? Does the book promote spiritual edification? The best books are well-defined by Thomas Watson, however:

"Get books into your houses, when you have not the spring near you, then get some water into your cisterns; so when you have not that wholesome preaching that you desire, good books are cisterns that hold the water of life in them to refresh you; So, when you find a chillness upon your souls, and that your former heat begins to abate, ply yourselves with warm clothes, get those good books that may acquaint you with such truths as may warm and affect your hearts."