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The Oxpecker
Here's an oxpecker with a mouth full of parasites. It's not a pretty bird, but it's a necessary one.
Monday, May 31, 2010
The Abrahamic Covenant and Baptism
"The Abrahamic Covenant, making baptism come in the room of circumcision, used to be greatly relied upon. The two covenants, it was said, were substantially the same, and Romans iv. 11 was always adduced to prove that circumcision was, as baptism now is, "a seal of the righteousness of faith." In reply, Baptists were accustomed to point out that, 1. Circumcision was a seal or pledge of certain temporal blessings to all who rightly received it; but baptism is no seal or pledge of any thing of the kind. 2. Circumcision was not a sign or seal of eternal life to all who truly and properly received it; but baptism is. 3. Circumcision was to all the descendants of Abraham the sign, not of their own faith, but of the faith "which he had," and all the blessings of which it was the seal flowed through the faith of another, i. e., Abraham; while baptism is the symbol of our own faith, and none of the blessings of which it is the seal can flow to us otherwise than through this medium. It was because the first covenant was found faulty in these respects that a better covenant was established upon better promises."
"The Abrahamic Covenant, making baptism come in the room of circumcision, used to be greatly relied upon. The two covenants, it was said, were substantially the same, and Romans iv. 11 was always adduced to prove that circumcision was, as baptism now is, "a seal of the righteousness of faith." In reply, Baptists were accustomed to point out that, 1. Circumcision was a seal or pledge of certain temporal blessings to all who rightly received it; but baptism is no seal or pledge of any thing of the kind. 2. Circumcision was not a sign or seal of eternal life to all who truly and properly received it; but baptism is. 3. Circumcision was to all the descendants of Abraham the sign, not of their own faith, but of the faith "which he had," and all the blessings of which it was the seal flowed through the faith of another, i. e., Abraham; while baptism is the symbol of our own faith, and none of the blessings of which it is the seal can flow to us otherwise than through this medium. It was because the first covenant was found faulty in these respects that a better covenant was established upon better promises."
Prophecies of Scripture
What things are necessary to the validity of Scripture prophecy? In answer to this question Field says:
"1. That we have satisfactory evidence of the predictions having been delivered before the events, and not having been contrived and palmed upon the world after them.
2. That the events predicted should be such as, from their own nature, or their distance in time, from their complexity, or from other circumstances, could furuish no ground either of previous assurance or even of high probability to those who looked forward into futurity.
3. That the prophecy should be very full, very explicit, so that there could be no possibility of accidental coincidence of the event with the prediction.
4. That the event should most accurately correspond with the prophecy, and should be sufficiently notorious to admit of public examination."
He then quotes from Treffrey as follows:—" If in any writing said to be prophetic we meet with the union of these characteristics, we may at once pronounce it to be Divine. In Scripture prophecy they all concur. Take, for example, the dispersion of the Jews, as foretold by Moses (Deut. xxviii.); the destruction of Nineveh, as foretold by Nahum (iii.); of Babylon, as foretold by Isaiah (xlv.) and Jeremiah (1.); and of Tyre, as foretold by Isaiah (xxiii.) and Ezekiel (xxvi.); the succession of the Babylonian, the Medo-Persian, the Grecian, and the Roman Empires, as foretold by Daniel (ii., viii), and you will find that in them each of these particulars is realised.
But 'the testimony of Jesus is the spirit of prophecy.' This is the great topic of prophetic Scripture, and the predictions on this subject were stated so distinctly as to maintain from age to age a growing expectation of His advent. They were so numerous as to extend almost from the birth of time to within five hundred years of His actual appearance; and, lastly, their fulfilment was to the letter, and in the most public manner."
What things are necessary to the validity of Scripture prophecy? In answer to this question Field says:
"1. That we have satisfactory evidence of the predictions having been delivered before the events, and not having been contrived and palmed upon the world after them.
2. That the events predicted should be such as, from their own nature, or their distance in time, from their complexity, or from other circumstances, could furuish no ground either of previous assurance or even of high probability to those who looked forward into futurity.
3. That the prophecy should be very full, very explicit, so that there could be no possibility of accidental coincidence of the event with the prediction.
4. That the event should most accurately correspond with the prophecy, and should be sufficiently notorious to admit of public examination."
He then quotes from Treffrey as follows:—" If in any writing said to be prophetic we meet with the union of these characteristics, we may at once pronounce it to be Divine. In Scripture prophecy they all concur. Take, for example, the dispersion of the Jews, as foretold by Moses (Deut. xxviii.); the destruction of Nineveh, as foretold by Nahum (iii.); of Babylon, as foretold by Isaiah (xlv.) and Jeremiah (1.); and of Tyre, as foretold by Isaiah (xxiii.) and Ezekiel (xxvi.); the succession of the Babylonian, the Medo-Persian, the Grecian, and the Roman Empires, as foretold by Daniel (ii., viii), and you will find that in them each of these particulars is realised.
But 'the testimony of Jesus is the spirit of prophecy.' This is the great topic of prophetic Scripture, and the predictions on this subject were stated so distinctly as to maintain from age to age a growing expectation of His advent. They were so numerous as to extend almost from the birth of time to within five hundred years of His actual appearance; and, lastly, their fulfilment was to the letter, and in the most public manner."
Heart Tests
View over these six trials. Have your eyes been opened to see sin in its vileness ? Christ in His beauty and necessity?
Have your hearts been pricked and wounded with compunction and sorrow for sin? Are the loves and delights of sin gone out of your souls? Have you no exceptions either to the cross or yoke of Christ? Have you given up all your own righteousness, whether gross or refined, for dung and dross, and received Christ for ever? Then thy heart is savingly opened to Him.—Flavel.
View over these six trials. Have your eyes been opened to see sin in its vileness ? Christ in His beauty and necessity?
Have your hearts been pricked and wounded with compunction and sorrow for sin? Are the loves and delights of sin gone out of your souls? Have you no exceptions either to the cross or yoke of Christ? Have you given up all your own righteousness, whether gross or refined, for dung and dross, and received Christ for ever? Then thy heart is savingly opened to Him.—Flavel.
Living for Others
In the Holy Land lived a man called Eliab, whom God had blessed with earthly goods: he was also cunning in all the wisdom of the East. But all this could not bring peace to his heart: he was often full of sorrow, and wished to die. Then a man of God came to him, and showed him a herb possessed of wonderful powers of healing; but Eliab said, "What is that to me? My body lacks not health: my soul is diseased. It were better for mo to die."
"The herb will do thy heart good," said the man of God. "Take it, and heal seven sick men, and then thou mayest die, if thou wilt." Eliab did as he was desired, and sought out misery in its abiding-places. He healed seven sick people, and succoured the poor with his riches. Then the man of God came again to him, and said, "Here is a herb of death: now thou mayest die."
But Eliab cried, "God forbid! My soul longeth no more for death; for now I comprehend the meaning and use of life."—Krummacher.
In the Holy Land lived a man called Eliab, whom God had blessed with earthly goods: he was also cunning in all the wisdom of the East. But all this could not bring peace to his heart: he was often full of sorrow, and wished to die. Then a man of God came to him, and showed him a herb possessed of wonderful powers of healing; but Eliab said, "What is that to me? My body lacks not health: my soul is diseased. It were better for mo to die."
"The herb will do thy heart good," said the man of God. "Take it, and heal seven sick men, and then thou mayest die, if thou wilt." Eliab did as he was desired, and sought out misery in its abiding-places. He healed seven sick people, and succoured the poor with his riches. Then the man of God came again to him, and said, "Here is a herb of death: now thou mayest die."
But Eliab cried, "God forbid! My soul longeth no more for death; for now I comprehend the meaning and use of life."—Krummacher.
Christ's Servants
I have seen an earthly master cast off an old, faithful servant. When his hair was grey, and his back was bent, and his arm was withered, and his once stalwart, iron frame was worn out in service, he has been thrown on the parish or the cold charity of the world. Blessed Jesus, Thou didst never cast off any old servant or old soldier of Thine!--Guthrie
I have seen an earthly master cast off an old, faithful servant. When his hair was grey, and his back was bent, and his arm was withered, and his once stalwart, iron frame was worn out in service, he has been thrown on the parish or the cold charity of the world. Blessed Jesus, Thou didst never cast off any old servant or old soldier of Thine!--Guthrie
Apparently Lost Service
If there was ever a man who seemed to spend his life for nothing, it was Henry Martyn — a man of an exquisite nature, great power, and a sweet and loving disposition. Taking the highest honours at the university, and having the best prospects in the Church, he was led by the Spirit of God to consecrate himself to the cause of foreign missions. For that object he sacrificed that which was dearer to him than life—for she to whom he was affianced declined to go with him. He forsook father, and mother, and native land, and love itself, and went, an elegant accomplished scholar, among the Persians, the Orientals, and spent a few years almost without an apparent conversion. Still he laboured on, patient and faithful, until, seized with a fever, he staggered. And the last record that he made in his journal was, that he sat under the orchard trees and sighed for that land where there should be sickness and suffering no more. The record closed — he died, and a stranger marked his grave.
A worldly man would say, "Here was an instance of mistaken zeal and enthusiasm. Here was a man who might have produced a powerful effect on the Church and in his own country, and built up a happy home, and been respected and honoured; but, under the influence of a strange fanaticism, he went abroad, and sickened and died, and that was the last of him."
The last of him!
Henry Martyn's life was the seed-life of more noble souls, perhaps, than the life of any other man that ever lived. Scores and scores of ministers in England and America, who have brought into the Church hundreds and thousands of souls, and multitudes of men in heathen lands, all over the world, have derived inspiration and courage from the eminently fruitful, but apparently wasted and utterly thrown away, life of Henry Martyn. And are there not some of you who are desponding because you do not see the fruit of your labours, who will receive consolation from, and be revived by, such an instance as this?—Beecher
If there was ever a man who seemed to spend his life for nothing, it was Henry Martyn — a man of an exquisite nature, great power, and a sweet and loving disposition. Taking the highest honours at the university, and having the best prospects in the Church, he was led by the Spirit of God to consecrate himself to the cause of foreign missions. For that object he sacrificed that which was dearer to him than life—for she to whom he was affianced declined to go with him. He forsook father, and mother, and native land, and love itself, and went, an elegant accomplished scholar, among the Persians, the Orientals, and spent a few years almost without an apparent conversion. Still he laboured on, patient and faithful, until, seized with a fever, he staggered. And the last record that he made in his journal was, that he sat under the orchard trees and sighed for that land where there should be sickness and suffering no more. The record closed — he died, and a stranger marked his grave.
A worldly man would say, "Here was an instance of mistaken zeal and enthusiasm. Here was a man who might have produced a powerful effect on the Church and in his own country, and built up a happy home, and been respected and honoured; but, under the influence of a strange fanaticism, he went abroad, and sickened and died, and that was the last of him."
The last of him!
Henry Martyn's life was the seed-life of more noble souls, perhaps, than the life of any other man that ever lived. Scores and scores of ministers in England and America, who have brought into the Church hundreds and thousands of souls, and multitudes of men in heathen lands, all over the world, have derived inspiration and courage from the eminently fruitful, but apparently wasted and utterly thrown away, life of Henry Martyn. And are there not some of you who are desponding because you do not see the fruit of your labours, who will receive consolation from, and be revived by, such an instance as this?—Beecher
Man Unclean
No saint or martyr can cleanse himself of his own sins. Did ever any man, by his death, deliver another man from death, except only the Son of God? He indeed was able to safe-conduct a thief from the cross to Paradise; for to this end He came, that, being Himself pure from sin, He might obey for sinners. —Hooker
No saint or martyr can cleanse himself of his own sins. Did ever any man, by his death, deliver another man from death, except only the Son of God? He indeed was able to safe-conduct a thief from the cross to Paradise; for to this end He came, that, being Himself pure from sin, He might obey for sinners. —Hooker
The Most Dangerous Sins
"There are sins which, like asps, always carry their sting with them. Such sins are generally rare, and admitted to be very wrong. But there are others that are far more dangerous. Men in tropical climates may be very much afraid of tigers; but there are a multitude of minute insects flying in the woods whose bite is death. Shall they be less afraid of these?"
"There are sins which, like asps, always carry their sting with them. Such sins are generally rare, and admitted to be very wrong. But there are others that are far more dangerous. Men in tropical climates may be very much afraid of tigers; but there are a multitude of minute insects flying in the woods whose bite is death. Shall they be less afraid of these?"
Sunday, May 30, 2010
Deacon or Devil?
A deacon once formed his Sunday-school into line, and marched them along the aisles—himself in front— singing: "Hold the Fort." The consternation which seized all parties at the second stanza—
"See the mighty host advancing,
Satan leading on—"
can be better imagined than described. Deacon B has objected to new methods ever since.
A deacon once formed his Sunday-school into line, and marched them along the aisles—himself in front— singing: "Hold the Fort." The consternation which seized all parties at the second stanza—
"See the mighty host advancing,
Satan leading on—"
can be better imagined than described. Deacon B has objected to new methods ever since.
More Practical than Patriotic
A clergyman was descanting to the boys in a day school on the necessity of growing up good and useful citizens. In order to give emphasis to his remarks by appealing to their patriotic feelings, he pointed to a large flag hung up on the wall of the school, and exclaimed, "Boys, what is that for?"
A little urchin who understood the condition of the room better than the speaker's rhetoric, shouted out, "To hide the dirt, sir! "
A clergyman was descanting to the boys in a day school on the necessity of growing up good and useful citizens. In order to give emphasis to his remarks by appealing to their patriotic feelings, he pointed to a large flag hung up on the wall of the school, and exclaimed, "Boys, what is that for?"
A little urchin who understood the condition of the room better than the speaker's rhetoric, shouted out, "To hide the dirt, sir! "
Temptations
To pray against temptations, and yet to rush into occasions, is to thrust your fingers into the fire, and then pray that they might not be burnt. The fable saith that the butterfly inquired of the owl how she should do with the candle which had singed her wings: tho owl counselled her not so much as to behold the smoke. If you hold the stirrup, no wonder Satan gets into the saddle.—Seeker
To pray against temptations, and yet to rush into occasions, is to thrust your fingers into the fire, and then pray that they might not be burnt. The fable saith that the butterfly inquired of the owl how she should do with the candle which had singed her wings: tho owl counselled her not so much as to behold the smoke. If you hold the stirrup, no wonder Satan gets into the saddle.—Seeker
Little Sins
Little sins are very dangerous. A little leaven loaveneth the whole lump; a little staff may kill one; a little leak in a ship sinks it; a little flaw in a good cause mars it. So a little sin may at once bar the door of heaven and open the gates of hell. Though the scorpion be little, yet it will sting a lion to death; and so will the least sin, if not pardoned by tho death of Christ.—Brooks
Little sins are very dangerous. A little leaven loaveneth the whole lump; a little staff may kill one; a little leak in a ship sinks it; a little flaw in a good cause mars it. So a little sin may at once bar the door of heaven and open the gates of hell. Though the scorpion be little, yet it will sting a lion to death; and so will the least sin, if not pardoned by tho death of Christ.—Brooks
All Sin Rebellion
Sin is the only thing in the world that is contrary to God. God is light, and that is darkness; God is beauty, and that is ugliness and deformity. All sin is direct rebellion against God; and with what notions soever we sugar it and sweeten it, yet God can never smile upon it. He will never make a truce with it. God and sin will never agree together. He that committeth sin is of the devil.— Cudworth
Sin is the only thing in the world that is contrary to God. God is light, and that is darkness; God is beauty, and that is ugliness and deformity. All sin is direct rebellion against God; and with what notions soever we sugar it and sweeten it, yet God can never smile upon it. He will never make a truce with it. God and sin will never agree together. He that committeth sin is of the devil.— Cudworth
Beginnings of Sin
We should take care of the beginning of sin. Nobody is exceedingly wicked all at once. The devil is too cunning to startle men with temptations to great and frightful crimes at first; but, if he can tempt them to leave off their prayers, to take God's name in vain, to drink, to swear, to hear filthy discourse, and to speak of the vices of others with pleasure, he will soon tempt them to crimes of a damning nature. — Wilson
We should take care of the beginning of sin. Nobody is exceedingly wicked all at once. The devil is too cunning to startle men with temptations to great and frightful crimes at first; but, if he can tempt them to leave off their prayers, to take God's name in vain, to drink, to swear, to hear filthy discourse, and to speak of the vices of others with pleasure, he will soon tempt them to crimes of a damning nature. — Wilson
Serpent in the Cup
The tale of the goblet which the genius of a heathen fashioned was true, and taught a moral of which many a death-bed furnishes the melancholy illustration. Having made the model of a serpent, he fixed it in the bottom of the cup. Coiled for the spring, a pair of gleaming eyes in its head, and in its open mouth fangs raised to strike, it lay beneath the ruby wine. Nor did he who raised the golden cup to quench his thirst and quaff the delicious draught suspect what lay below, till, as he reached the dregs, that dreadful head rose up, and glistened before his eyes. So, when life's cup is nearly emptied, and sin's last pleasure quaffed, and unwilling lips are draining the bitter dregs, shall rise the ghastly terrors of remorse and death and judgment upon the despairing soul. Be assured, a serpent lurks at the bottom of guilt's sweetest pleasure.—Guthrie
The tale of the goblet which the genius of a heathen fashioned was true, and taught a moral of which many a death-bed furnishes the melancholy illustration. Having made the model of a serpent, he fixed it in the bottom of the cup. Coiled for the spring, a pair of gleaming eyes in its head, and in its open mouth fangs raised to strike, it lay beneath the ruby wine. Nor did he who raised the golden cup to quench his thirst and quaff the delicious draught suspect what lay below, till, as he reached the dregs, that dreadful head rose up, and glistened before his eyes. So, when life's cup is nearly emptied, and sin's last pleasure quaffed, and unwilling lips are draining the bitter dregs, shall rise the ghastly terrors of remorse and death and judgment upon the despairing soul. Be assured, a serpent lurks at the bottom of guilt's sweetest pleasure.—Guthrie
What is Sin?
It is a debt, a burden, a thief, a sickness, a leprosy, a plague, a poison, a serpent, a sting; everything that man hates it is; a load of curses and calamities beneath whose crushing, most intolerable pressure the whole creation groaneth. Name me the evil that springs not from this root —the crime that I may not lay at its door.
Who is the hoary sexton that digs man a grave? Who is the painted temptress that steals his virtue? Who is the murderess that destroys his life? Who is the sorceress that first deceives, and then damns his soul? Sin.
Who with icy breath blights the fair blossoms of youth? Who breaks the hearts of parents? Who brings old men's grey hairs with sorrow to the grave? Sin.
Who, by a more hideous metamorphosis than Ovid oven fancied, changes gentle children into vipers, tender mothers into monsters, and their fathers into worse than Herods, the murderers of their own innocents? Sin.
Who casts the apple of discord on household hearths? Who lights the torch of war, and bears it blazing over trembling lands? Who, by divisions in the Church, rends Christ's seamless robe? Sin.
Who is this Delilah that sings the Nazarite asleep, and delivers up the strength of God into the hands of the uncircumcised? Who, winning smiles on her face, honeyed flattery on her tongue, stands in the door to offer the sacred rites of hospitality, and, when suspicion sleeps, treacherously pierces our temples with a nail?
What fair Siren is this, who, seated on a rock by the deadly pool, smiles to deceive, sings to lure, kisses to betray, and flings her arms around our neck, to leap with us into perdition? Sin.
Who turns the soft and gentlest heart to stone? Who hurls reason from her lofty throne, and impels sinners, mad as Gadarene swine, down the precipice, into a lake of fire? Sin.— Guthrie.
It is a debt, a burden, a thief, a sickness, a leprosy, a plague, a poison, a serpent, a sting; everything that man hates it is; a load of curses and calamities beneath whose crushing, most intolerable pressure the whole creation groaneth. Name me the evil that springs not from this root —the crime that I may not lay at its door.
Who is the hoary sexton that digs man a grave? Who is the painted temptress that steals his virtue? Who is the murderess that destroys his life? Who is the sorceress that first deceives, and then damns his soul? Sin.
Who with icy breath blights the fair blossoms of youth? Who breaks the hearts of parents? Who brings old men's grey hairs with sorrow to the grave? Sin.
Who, by a more hideous metamorphosis than Ovid oven fancied, changes gentle children into vipers, tender mothers into monsters, and their fathers into worse than Herods, the murderers of their own innocents? Sin.
Who casts the apple of discord on household hearths? Who lights the torch of war, and bears it blazing over trembling lands? Who, by divisions in the Church, rends Christ's seamless robe? Sin.
Who is this Delilah that sings the Nazarite asleep, and delivers up the strength of God into the hands of the uncircumcised? Who, winning smiles on her face, honeyed flattery on her tongue, stands in the door to offer the sacred rites of hospitality, and, when suspicion sleeps, treacherously pierces our temples with a nail?
What fair Siren is this, who, seated on a rock by the deadly pool, smiles to deceive, sings to lure, kisses to betray, and flings her arms around our neck, to leap with us into perdition? Sin.
Who turns the soft and gentlest heart to stone? Who hurls reason from her lofty throne, and impels sinners, mad as Gadarene swine, down the precipice, into a lake of fire? Sin.— Guthrie.
Dead Souls
"As little as you can replace an eye that has been cut out, or a head that has been cut off, or change back into paper a I manuscript that has been burned' to ashes, so little is it possible for man to give to a dead soul life, health, and beauty. None can help here but God the Holy Ghost."
"As little as you can replace an eye that has been cut out, or a head that has been cut off, or change back into paper a I manuscript that has been burned' to ashes, so little is it possible for man to give to a dead soul life, health, and beauty. None can help here but God the Holy Ghost."
The Soul Misplaced
The very purity of the soul lies in its firm adherence to God in Christ. But, when other objects intervene and draw off the soul from its dependence, it becomes vilely debased, keeps not in subordination to God, and loses, as it were, its proper place in the creation; for is not a soul misplaced when it is taken off its very centre, and becomes a vagabond, and fugitive from the presence of the Lord?— William Crawford (1748)
The very purity of the soul lies in its firm adherence to God in Christ. But, when other objects intervene and draw off the soul from its dependence, it becomes vilely debased, keeps not in subordination to God, and loses, as it were, its proper place in the creation; for is not a soul misplaced when it is taken off its very centre, and becomes a vagabond, and fugitive from the presence of the Lord?— William Crawford (1748)
A Similitude
The soul is like a ship. So long as it is moving with strong impulsion, it holds its course easily. When earnest impulses cease, then, unless something holds the soul steadfast, it drifts; and drifting is far more dangerous to a soul than to a ship. It drifts into doubt, and out of doubts come morbid impulses, and out of morbid impulses come reactions of the most dangerous kind. The soul thus affected, suffers and despairs, and sometimes is driven up by tides and winds, in some vernal or autumnal night, so far on the sand that the waters, once gone, never come so high again. It lies wrecked.—Beechcr
The soul is like a ship. So long as it is moving with strong impulsion, it holds its course easily. When earnest impulses cease, then, unless something holds the soul steadfast, it drifts; and drifting is far more dangerous to a soul than to a ship. It drifts into doubt, and out of doubts come morbid impulses, and out of morbid impulses come reactions of the most dangerous kind. The soul thus affected, suffers and despairs, and sometimes is driven up by tides and winds, in some vernal or autumnal night, so far on the sand that the waters, once gone, never come so high again. It lies wrecked.—Beechcr
Food of the Soul
It is easy to observe that there are five degrees of the digestion of our spiritual food: first, it is received into the cell of the ear, and there digested by careful attention; then it is conveyed into the brain, and there concocted by due meditation; from thence it is sent down into the heart, and there digested by the affections; and from thence it is conveyed to the tongue in conference and holy confession; and lastly, it is thence transmitted to the hand, and there receives perfect digestion in our actions and performance; and, as the life and health of the body cannot be maintained except the material food pass through all the degrees of bodily concoction, no more can the soul live and prosper in the want of any of these spiritual degrees of digestion.—Bishop Hall.
It is easy to observe that there are five degrees of the digestion of our spiritual food: first, it is received into the cell of the ear, and there digested by careful attention; then it is conveyed into the brain, and there concocted by due meditation; from thence it is sent down into the heart, and there digested by the affections; and from thence it is conveyed to the tongue in conference and holy confession; and lastly, it is thence transmitted to the hand, and there receives perfect digestion in our actions and performance; and, as the life and health of the body cannot be maintained except the material food pass through all the degrees of bodily concoction, no more can the soul live and prosper in the want of any of these spiritual degrees of digestion.—Bishop Hall.
Moral Excitements
Many men confound moral excitements with those of their passions, and think it not prudent to act upon their feelings They wait till excitement has cooled. The excitement of passion should cool, but of the nobler powers, never. I should as soon think of saying to the workmen at a foundry, "Why do you pour that liquid, scintillating iron into the mould? Why do you not wait till it is cold before you do it?" as of asking a man if he heeded his convictions and his judgments of moral truths when his intellect was roused and his heart on fire. If he waits till he has cooled down, they will be as dross and cinders compared to what they would have been when his heart throbbed, and was alive with blessed excitement. —Beecher
Many men confound moral excitements with those of their passions, and think it not prudent to act upon their feelings They wait till excitement has cooled. The excitement of passion should cool, but of the nobler powers, never. I should as soon think of saying to the workmen at a foundry, "Why do you pour that liquid, scintillating iron into the mould? Why do you not wait till it is cold before you do it?" as of asking a man if he heeded his convictions and his judgments of moral truths when his intellect was roused and his heart on fire. If he waits till he has cooled down, they will be as dross and cinders compared to what they would have been when his heart throbbed, and was alive with blessed excitement. —Beecher
Temptation follows Blessings
Satan, like a pirate, sets on a ship that is richly laden; so, when a soul hath been laden with spiritual comforts, now the devil will be shooting at him to rob him of all. The devil envies to see a soul feasted with spiritual joy. Joseph's party coloured coat made his brethren envy him and plot against him. After David had the good news of the pardon of his sin (which must needs fill with consolation), Satan presently tempted him to a new sin in numbering the people; and so all his comfort leaked out, and was spilt.—Watson
Satan, like a pirate, sets on a ship that is richly laden; so, when a soul hath been laden with spiritual comforts, now the devil will be shooting at him to rob him of all. The devil envies to see a soul feasted with spiritual joy. Joseph's party coloured coat made his brethren envy him and plot against him. After David had the good news of the pardon of his sin (which must needs fill with consolation), Satan presently tempted him to a new sin in numbering the people; and so all his comfort leaked out, and was spilt.—Watson
The Spirit's Sword
Milton relates how that, suspecting Satan to be in the garden of Eden, two angels instituted a search. They found a toad at the ear of Eve, as she, together with her husband, reposed in one of the bowers, whispering evil in her ear. One of the angels (Ithuriel) touched the toad with his spear, and up rose, in all his fallen grandeur and malignity, the Tempter, the Devil. We are exposed to evil: when we would do good, evil is present with us. It is sometimes difficult to detect; but touch it with the sword of the Spirit, which is more powerful than Ithuriel's spear, and the evil will appear in its true colours.—Biblical Treasury.
Milton relates how that, suspecting Satan to be in the garden of Eden, two angels instituted a search. They found a toad at the ear of Eve, as she, together with her husband, reposed in one of the bowers, whispering evil in her ear. One of the angels (Ithuriel) touched the toad with his spear, and up rose, in all his fallen grandeur and malignity, the Tempter, the Devil. We are exposed to evil: when we would do good, evil is present with us. It is sometimes difficult to detect; but touch it with the sword of the Spirit, which is more powerful than Ithuriel's spear, and the evil will appear in its true colours.—Biblical Treasury.
Temptation to be Avoided
We must not wilfully thrust ourselves, into the mouth of danger, or draw temptations upon us. Such forwardness is not resolution, but rashness; nor is it the fruit of a well-ordered faith, but an overdaring presumption. There is no ship so tall or strongly ribbed which can be confident she shall not founder in the next storm; nor is there any man of such a confidence who, if a tempest or temptation rise up against him, can be assured that at the instant; he can call up so much reason and religion as to withstand it. Would you not judge him mad who, being come to an anchor in a safe road, should, like the dolphin, hunt the storm, and choose to ride it out at the main sea? It is no discreet religion which seeks out dangers and glories in temptations; nor is he "wise to salvation" who presents himself to that hazard which Christ hath taught us to pray against.—King
We must not wilfully thrust ourselves, into the mouth of danger, or draw temptations upon us. Such forwardness is not resolution, but rashness; nor is it the fruit of a well-ordered faith, but an overdaring presumption. There is no ship so tall or strongly ribbed which can be confident she shall not founder in the next storm; nor is there any man of such a confidence who, if a tempest or temptation rise up against him, can be assured that at the instant; he can call up so much reason and religion as to withstand it. Would you not judge him mad who, being come to an anchor in a safe road, should, like the dolphin, hunt the storm, and choose to ride it out at the main sea? It is no discreet religion which seeks out dangers and glories in temptations; nor is he "wise to salvation" who presents himself to that hazard which Christ hath taught us to pray against.—King
Deceitfulness of Satan
The chameleon, when he lies on the grass to catch flies and grasshoppers, taketh upon him the colour of the grass, as the polypus doth the colour of the rock under which he lurketh, that the fish may boldly come near him without any suspicion or danger. In like manner Satan turneth himself into that shape which we least fear, and sets before us such objects of temptation as are most agreeable to our natures, that so he may the sooner draw us into his net; he sails with every wind, and blows us that way which we incline of ourselves, through the weakness of nature. Is our knowledge in matters of faith deficient? He tempts us to error. Is conscience tender? He tempts us to scrupulosity and too much preciseness. Hath our conscience, like the ecliptic line, some latitude? He tempts us to carnal liberty. Are we boldspirited? He tempts us to presumption. Are we timorous and distrustful? He tempteth us to desperation. Are we of a flexible disposition? He tempteth us to inconstancy. Are we stiff? He labours to make obstinate heretics, schismatics, or rebels of us. Are we of an austere temper? He tempteth us to cruelty. Are we soft and mild? He tempteth us to indulgence and foolish pity. Are we hot in matters of religion? He tempteth us to blind zeal and superstition. Are we cold? He tempteth us to Laodicean lukewarmness. Thus doth he lay his traps in our way that one way or other he may ensnare us.— Spencer
The chameleon, when he lies on the grass to catch flies and grasshoppers, taketh upon him the colour of the grass, as the polypus doth the colour of the rock under which he lurketh, that the fish may boldly come near him without any suspicion or danger. In like manner Satan turneth himself into that shape which we least fear, and sets before us such objects of temptation as are most agreeable to our natures, that so he may the sooner draw us into his net; he sails with every wind, and blows us that way which we incline of ourselves, through the weakness of nature. Is our knowledge in matters of faith deficient? He tempts us to error. Is conscience tender? He tempts us to scrupulosity and too much preciseness. Hath our conscience, like the ecliptic line, some latitude? He tempts us to carnal liberty. Are we boldspirited? He tempts us to presumption. Are we timorous and distrustful? He tempteth us to desperation. Are we of a flexible disposition? He tempteth us to inconstancy. Are we stiff? He labours to make obstinate heretics, schismatics, or rebels of us. Are we of an austere temper? He tempteth us to cruelty. Are we soft and mild? He tempteth us to indulgence and foolish pity. Are we hot in matters of religion? He tempteth us to blind zeal and superstition. Are we cold? He tempteth us to Laodicean lukewarmness. Thus doth he lay his traps in our way that one way or other he may ensnare us.— Spencer
Analogies
The storm, tries the building, and discovers which is built upon a rock, and which upon the sands. The storm tries the pilot. The touchstone tries the metal whether it be gold or copper. The furnace tries the gold whether it be pure or dross. So afflictions and persecutions try the Christian. Paint will rub off with washing, but true beauty by washing will appear more beautiful. — Francis Roberts (1057)
The storm, tries the building, and discovers which is built upon a rock, and which upon the sands. The storm tries the pilot. The touchstone tries the metal whether it be gold or copper. The furnace tries the gold whether it be pure or dross. So afflictions and persecutions try the Christian. Paint will rub off with washing, but true beauty by washing will appear more beautiful. — Francis Roberts (1057)
Everything Well Ordered
When ye are come to tho other side of tho water, and set down your foot on the shore of glorious eternity, and look back again to the waters and to your wearisome journey, and shall see, in that clear glass of endless glory, nearer to the bottom of God's wisdom, ye shall then be forced to say, "If God had done otherwise with me than He hath done, I had never come to the enjoying of this crown of glory."—Rutherford
When ye are come to tho other side of tho water, and set down your foot on the shore of glorious eternity, and look back again to the waters and to your wearisome journey, and shall see, in that clear glass of endless glory, nearer to the bottom of God's wisdom, ye shall then be forced to say, "If God had done otherwise with me than He hath done, I had never come to the enjoying of this crown of glory."—Rutherford
Valley of Tears
"Good men weep easily," says the Greek poet; and the better any are, the more inclined to weeping, especially under affliction. As you may see in David, whose tears, instead of gems, were the ornaments of his bed; in Jonathan, Job, Ezra, Daniel, &c. "How," says one, "shall God wipe away my tears in heaven if I shod none on earth? And how shall I reap in joy if I sow not in tears? I was born with tears, and I shall die with tears; and why then should I live without them in this valley of tears?" — Brooks
"Good men weep easily," says the Greek poet; and the better any are, the more inclined to weeping, especially under affliction. As you may see in David, whose tears, instead of gems, were the ornaments of his bed; in Jonathan, Job, Ezra, Daniel, &c. "How," says one, "shall God wipe away my tears in heaven if I shod none on earth? And how shall I reap in joy if I sow not in tears? I was born with tears, and I shall die with tears; and why then should I live without them in this valley of tears?" — Brooks
The Word "Tribulation"
It is derived from the Latin tribulum— which was the threshing instrument or roller whereby the Roman husbandman separated the corn from the husks; and tribulatio, in its primary significance, was the act of this separation. But some Latin writer of the Christian Church appropriated the word and image for the setting forth of a higher truth; and sorrow, distress, and adversity, being the appointed means for the separating in men of their chaff from their wheat, of whatever in them was light and trivial and poor from the solid and true, therefore he called these sorrows and griefs "tribulations," threshings, that is, of the inner spiritual man, without which there could be no fitting him for the heavenly garner.—Trench.
It is derived from the Latin tribulum— which was the threshing instrument or roller whereby the Roman husbandman separated the corn from the husks; and tribulatio, in its primary significance, was the act of this separation. But some Latin writer of the Christian Church appropriated the word and image for the setting forth of a higher truth; and sorrow, distress, and adversity, being the appointed means for the separating in men of their chaff from their wheat, of whatever in them was light and trivial and poor from the solid and true, therefore he called these sorrows and griefs "tribulations," threshings, that is, of the inner spiritual man, without which there could be no fitting him for the heavenly garner.—Trench.
A Jewish Legend
"When Adam and Eve were driven out of the garden," says the Talmud, "they wandered about disconsolate over the face of the earth. As the sun began to decline, they looked with fear at the diminution of the light, and felt a horror like death steal over their hearts. The light of heaven grew paler, and the wretched ones clasped one another in an agony of despair. Then all grew dark; and the unhappy ones fell on the earth, silent, and thought that God had withdrawn from them the light forever, and they spent the night in tears. But a beam of light began to rise over the eastern hills, after many hours of darkness, and the golden sun came back and dried the tears of Adam and Eve; and then they greeted it with cries of gladness, and said, 'Heaviness may endure for a night, but joy cometh in the morning;' this is a law God hath laid upon nature"
"When Adam and Eve were driven out of the garden," says the Talmud, "they wandered about disconsolate over the face of the earth. As the sun began to decline, they looked with fear at the diminution of the light, and felt a horror like death steal over their hearts. The light of heaven grew paler, and the wretched ones clasped one another in an agony of despair. Then all grew dark; and the unhappy ones fell on the earth, silent, and thought that God had withdrawn from them the light forever, and they spent the night in tears. But a beam of light began to rise over the eastern hills, after many hours of darkness, and the golden sun came back and dried the tears of Adam and Eve; and then they greeted it with cries of gladness, and said, 'Heaviness may endure for a night, but joy cometh in the morning;' this is a law God hath laid upon nature"
Christian Trials
"The howling tempest," says Stephenson, "testifies to the goodness and mercy of Providence, in stirring the stagnant atmosphere, dispersing the unwholesome vapours, and making the sun himself appear more clear. So the trials of this life rouse the slumbering Christian, dispel his misty doubts, his cloudy fears, and oft bequeath to him a bright sunshine of peace."
"To the above may be added a remark of Mason's: "When a founder has cast his bell, he does not at once put it into the steeple, but tries it with the hammer, and beats it on every side, to see if there be a flaw. So when Christ converts a man He does not at once convey him to heaven, but suffers him first to be beaten upon by many temptations and afflictions, and then exalts him to his crown. As snow is of itself cold, yet warms and refreshes the earth, so afflictions, though in themselves grievous, keep tho Christian's soul warm and make it fruitful"
"The howling tempest," says Stephenson, "testifies to the goodness and mercy of Providence, in stirring the stagnant atmosphere, dispersing the unwholesome vapours, and making the sun himself appear more clear. So the trials of this life rouse the slumbering Christian, dispel his misty doubts, his cloudy fears, and oft bequeath to him a bright sunshine of peace."
"To the above may be added a remark of Mason's: "When a founder has cast his bell, he does not at once put it into the steeple, but tries it with the hammer, and beats it on every side, to see if there be a flaw. So when Christ converts a man He does not at once convey him to heaven, but suffers him first to be beaten upon by many temptations and afflictions, and then exalts him to his crown. As snow is of itself cold, yet warms and refreshes the earth, so afflictions, though in themselves grievous, keep tho Christian's soul warm and make it fruitful"
Saturday, May 29, 2010
A Similitude
Imagine a tree expostulating with an orchardist, and saying, "Why is this oft-coming of the knife? Is it not the nature of a tree to grow? I am shooting out branches on every side, end upwards, according to the law of nature; and wherefore am I thus pruned continually?" Symmetry is in the mind of the man that trains the tree, and it must grow for that very sake, and must be cut back for that very sake, though symmetry is not in the thought of the tree. And to symmetry is added something higher yet—fruit, though that is not in the thought of the tree, but only of the orchardist. He nurtures his trees for these ends, but blind nature knows nothing about them.
If you consider only this life, it would seem as if suffering ought not to have been a part of the course of nature; it would seem as if, God having ordained the body with all its functions and faculties, the natural process of growth would be an easy and progressive evolution by such arrangements as should be devoid of suffering. But actual human experience shows exactly the reverse. If anything can be shown by the indications and facts of nature, it is that man never grows to a full man's estate without the ministration of suffering, and that suffering is a part of nature, or it could not be universal.— Beecher.
Imagine a tree expostulating with an orchardist, and saying, "Why is this oft-coming of the knife? Is it not the nature of a tree to grow? I am shooting out branches on every side, end upwards, according to the law of nature; and wherefore am I thus pruned continually?" Symmetry is in the mind of the man that trains the tree, and it must grow for that very sake, and must be cut back for that very sake, though symmetry is not in the thought of the tree. And to symmetry is added something higher yet—fruit, though that is not in the thought of the tree, but only of the orchardist. He nurtures his trees for these ends, but blind nature knows nothing about them.
If you consider only this life, it would seem as if suffering ought not to have been a part of the course of nature; it would seem as if, God having ordained the body with all its functions and faculties, the natural process of growth would be an easy and progressive evolution by such arrangements as should be devoid of suffering. But actual human experience shows exactly the reverse. If anything can be shown by the indications and facts of nature, it is that man never grows to a full man's estate without the ministration of suffering, and that suffering is a part of nature, or it could not be universal.— Beecher.
Not of Man
God's truth dependeth not of man. It is not true because man so saith or admitteth it for true ; but man is true because he believeth it, and testifieth and giveth witness in his heart that it is true. And Christ also saith Himself, " I receive no witness of men." For if the multitude of man's witness might make aught true, then were the doctrine of Mahomet truer than Christ's.—Tyndale.
God's truth dependeth not of man. It is not true because man so saith or admitteth it for true ; but man is true because he believeth it, and testifieth and giveth witness in his heart that it is true. And Christ also saith Himself, " I receive no witness of men." For if the multitude of man's witness might make aught true, then were the doctrine of Mahomet truer than Christ's.—Tyndale.
Effects of Unbelief
Unbelief is the occasion of all sin and the very bond of iniquity. It does nothing but darken and destroy. It makes the world a moral desert, where no divine footsteps are heard, where no angels ascend and descend, where no living hand adorns the fields, feeds the fowls of heaven, or regulates events. Thus it makes nature, the garden of God, a mere automaton, and the history of Providence a fortuitous succession of events; man, a creature of accidents, and prayer a useless ceremony. It annihilates even the vestiges of heaven that still remain upon the earth, and stops the way to every higher region.—Krummachcr.
Unbelief is the occasion of all sin and the very bond of iniquity. It does nothing but darken and destroy. It makes the world a moral desert, where no divine footsteps are heard, where no angels ascend and descend, where no living hand adorns the fields, feeds the fowls of heaven, or regulates events. Thus it makes nature, the garden of God, a mere automaton, and the history of Providence a fortuitous succession of events; man, a creature of accidents, and prayer a useless ceremony. It annihilates even the vestiges of heaven that still remain upon the earth, and stops the way to every higher region.—Krummachcr.
Pharisaism
We must not love virtue for the bare sake of reputation and human esteem. To do good, purely to be gazed at, and talked of, and applauded—this was the character of the Pharisees, whose vices were real, and whose virtues were imaginary; but, had their virtues been as real as their vices, this poor view and narrow purpose would have spoilt them all, and they could only expect their reward where they sought it —that is, from men.—Jartin.
We must not love virtue for the bare sake of reputation and human esteem. To do good, purely to be gazed at, and talked of, and applauded—this was the character of the Pharisees, whose vices were real, and whose virtues were imaginary; but, had their virtues been as real as their vices, this poor view and narrow purpose would have spoilt them all, and they could only expect their reward where they sought it —that is, from men.—Jartin.
Dead Works
Dead works are works performed by one whose life is separated from the life of God. When anything is separated from its source, there must be death. Separate the stream from its fountain, and there is death; separate the branch from the tree, and there is death; separate the body from the soul, and there is death; separate the soul from God, and there is death. There may be natural life, but there is spiritual death. The intellect lives; the will lives; the heart lives; the conscience lives; instrumental faculties of action are all alive; but all the works to the production of which they combine, not being instinct with the love of God, are dead works.
It must of course be admitted that the affections of many who are blind and deaf and dumb to God are towards father or mother, wife or child, brother or sister, or friend, all enchanting vivacity and tenderness; but human excellence, parted from God, is like the fabled flower which, according to the Rabbis, Eve plucked when passing out of Paradise. Severed from its native root, it is only the touching memorial of a lost Eden,— sad while charming, beautiful, but dead. Thus separated, men may have the quality of manliness, but not of godliness; towards one another there may be melting love, heroic daring, unbending justice, most magnificent generosity; but, whatever they may be with regard to men, with regard to God they are dead. Alienated from His life, even good works are dead works— dead while they live, dead as the dead leaves on the dead bough parted from its parent stem. — Stanford.
Dead works are works performed by one whose life is separated from the life of God. When anything is separated from its source, there must be death. Separate the stream from its fountain, and there is death; separate the branch from the tree, and there is death; separate the body from the soul, and there is death; separate the soul from God, and there is death. There may be natural life, but there is spiritual death. The intellect lives; the will lives; the heart lives; the conscience lives; instrumental faculties of action are all alive; but all the works to the production of which they combine, not being instinct with the love of God, are dead works.
It must of course be admitted that the affections of many who are blind and deaf and dumb to God are towards father or mother, wife or child, brother or sister, or friend, all enchanting vivacity and tenderness; but human excellence, parted from God, is like the fabled flower which, according to the Rabbis, Eve plucked when passing out of Paradise. Severed from its native root, it is only the touching memorial of a lost Eden,— sad while charming, beautiful, but dead. Thus separated, men may have the quality of manliness, but not of godliness; towards one another there may be melting love, heroic daring, unbending justice, most magnificent generosity; but, whatever they may be with regard to men, with regard to God they are dead. Alienated from His life, even good works are dead works— dead while they live, dead as the dead leaves on the dead bough parted from its parent stem. — Stanford.
Pleasures of the World
It is said that the Duke d'Alva starved his prisoners, after he had given them quarter, saying, "Though I promised your lives, I promised not to find you meat." Thus in the same manner doth the world deceive its votaries in the end. The Persians, when they obtained a victory, selected the noblest slave, and made him a king for three days; clothed him with royal robes, and ministered to him all the pleasures he could choose; but at the end of all he was to die as a sacrifice to mirth and folly. So the pleasures of the world are short-lived, and he only is the happy man who is rich towards God, and lives and dies in His favour.—Buck.
It is said that the Duke d'Alva starved his prisoners, after he had given them quarter, saying, "Though I promised your lives, I promised not to find you meat." Thus in the same manner doth the world deceive its votaries in the end. The Persians, when they obtained a victory, selected the noblest slave, and made him a king for three days; clothed him with royal robes, and ministered to him all the pleasures he could choose; but at the end of all he was to die as a sacrifice to mirth and folly. So the pleasures of the world are short-lived, and he only is the happy man who is rich towards God, and lives and dies in His favour.—Buck.
A Similitude
"I once saw," says C. Simeon, "the ascent of an air-balloon. It was bound to the earth by eight cords. As the process went on of filling with gas, it seemed struggling to get free, and striving to break the bonds which kept it down. At length one string was cut, and immediately the part at liberty was lifted from the earth; the second and third were loosened, till, the last being snapped asunder, it rose majestically towards heaven, showing thereby its high destination, and evincing the object for which it struggled to get free. There is a picture of the mind I would fain possess — a mind whose affections are in heaven, a mind filled with the Spirit, and, in proportion as it is filled, demonstrating its character by its ardent aspiring and earnest longings after its heavenly inheritance. Thus, as the cords are cut which bind the soul to earth, it will rise in heart and affection to the region where it fain would be."
"I once saw," says C. Simeon, "the ascent of an air-balloon. It was bound to the earth by eight cords. As the process went on of filling with gas, it seemed struggling to get free, and striving to break the bonds which kept it down. At length one string was cut, and immediately the part at liberty was lifted from the earth; the second and third were loosened, till, the last being snapped asunder, it rose majestically towards heaven, showing thereby its high destination, and evincing the object for which it struggled to get free. There is a picture of the mind I would fain possess — a mind whose affections are in heaven, a mind filled with the Spirit, and, in proportion as it is filled, demonstrating its character by its ardent aspiring and earnest longings after its heavenly inheritance. Thus, as the cords are cut which bind the soul to earth, it will rise in heart and affection to the region where it fain would be."
Man and Worship
It is for the sake of man, not of God, that worship and prayors are required; not that God may be rendered more glorious, but that man may be made better; that he may be confirmed in a proper sense of his dependent state, and acquire those pious and virtuous dispositions in which his highest improvement consists.—Blair.
It is for the sake of man, not of God, that worship and prayors are required; not that God may be rendered more glorious, but that man may be made better; that he may be confirmed in a proper sense of his dependent state, and acquire those pious and virtuous dispositions in which his highest improvement consists.—Blair.
Youth and Vice
"Dr. Spencer said that when he was a lad his father gave him a little tree that had just been grafted. One day, in his father's absence, he let the colt into the garden, and the young animal broke off the graft. It was mended, however, on the following day, and continued to grow finely. Years passed, and young Spencer became a man and a minister. Some time after he became a pastor, he made a visit to the old homestead where he spent his boyhood. His little sapling had become a large tree, and was loaded with apples.
"During the night after his arrival at the homestead, there was a violent thunder shower, and the wind blew fearfully. He arose early in the morning, and on going out found his tree lying prostrate upon the ground. The wind had twisted it off just where the colt had broken it when it was a sapling. Probably the storm would not have broken it at all if it had not been broken when it was small.
"It will usually be found that those who are vicious in manhood dropped a seed of vice in the morning of life; that the fallen youth, who was religiously trained, and has become corrupt, broke off his connection with virtuous ways just where he did a wicked thing in boyhood. Here is a fact to be pondered."
"Dr. Spencer said that when he was a lad his father gave him a little tree that had just been grafted. One day, in his father's absence, he let the colt into the garden, and the young animal broke off the graft. It was mended, however, on the following day, and continued to grow finely. Years passed, and young Spencer became a man and a minister. Some time after he became a pastor, he made a visit to the old homestead where he spent his boyhood. His little sapling had become a large tree, and was loaded with apples.
"During the night after his arrival at the homestead, there was a violent thunder shower, and the wind blew fearfully. He arose early in the morning, and on going out found his tree lying prostrate upon the ground. The wind had twisted it off just where the colt had broken it when it was a sapling. Probably the storm would not have broken it at all if it had not been broken when it was small.
"It will usually be found that those who are vicious in manhood dropped a seed of vice in the morning of life; that the fallen youth, who was religiously trained, and has become corrupt, broke off his connection with virtuous ways just where he did a wicked thing in boyhood. Here is a fact to be pondered."
Zeal of God
"There is no quality of the mind by which men, even good men, are more apt to be misled than zeal; particularly zeal in religion, "zeal of God," as St. Paul terms it. Where the object is good, the quality is of high value; "it is good to be zealously affected always in a good thing" and, beyond controversy, no object can be better than the promotion of God's glory and the furtherance of His religion.
"But it ought not to carry us beyond the bounds of moderation. It ought to be regulated by a correct knowledge of the nature and character of the religion which we profess, and which we are desirous of furthering; and it ought to be brought into subjection to the dictates of that religion—a religion not furious, fiery, implacable, cruel but "peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy."
"They who act for the furtherance of that religion in a manner inconsistent with its dictates show that, however sincere be their "zeal of God," it is "not according to knowledge," or "that they know not what manner of spirit they are of." Every deviation from the rules of charity and brotherly love, of gentleness and forbearance, of meekness and patience, which our Lord prescribes to His disciples, however it may appear to be founded on an attachment to Him and zeal for His service, is in truth a departure from the religion of Him, "the Son of man," who 'came not to destroy men's lives, but to save them.'"—Mant.
"There is no quality of the mind by which men, even good men, are more apt to be misled than zeal; particularly zeal in religion, "zeal of God," as St. Paul terms it. Where the object is good, the quality is of high value; "it is good to be zealously affected always in a good thing" and, beyond controversy, no object can be better than the promotion of God's glory and the furtherance of His religion.
"But it ought not to carry us beyond the bounds of moderation. It ought to be regulated by a correct knowledge of the nature and character of the religion which we profess, and which we are desirous of furthering; and it ought to be brought into subjection to the dictates of that religion—a religion not furious, fiery, implacable, cruel but "peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy."
"They who act for the furtherance of that religion in a manner inconsistent with its dictates show that, however sincere be their "zeal of God," it is "not according to knowledge," or "that they know not what manner of spirit they are of." Every deviation from the rules of charity and brotherly love, of gentleness and forbearance, of meekness and patience, which our Lord prescribes to His disciples, however it may appear to be founded on an attachment to Him and zeal for His service, is in truth a departure from the religion of Him, "the Son of man," who 'came not to destroy men's lives, but to save them.'"—Mant.
What Amusements Are Sinful?
In deciding what amusements are lawful and what are sinful, we may apply a few general principles. Thus,—
First, every amusement is sinful which tends to the injury of the health and the physical constitution. God requires that even the body should be presented a living sacrifice to his service; and when, for the sake of momentary enjoyment, the gratification of taste or appetite; the physical system is deranged or weakened, God is robbed of what is rightfully his. Men shudder at the thought of the untimely death of those who, in a moment of insanity, or impelled by the remorse of conscience, have put an end to their earthly existence; and unless there is satisfactory evidence that they were insane, we have reason to tremble in view of their sin. But why is it any more self-murder to apply the halter or the knife, and thus end one's days, than to do the same thing by a round of dissipation or amusement? But—
Secondly, every amusement is sinful which tends to weaken or destroy the intellectual powers. Man is distinguished from the lower orders of created beings by the possession of the reasoning faculties. These are given to him for some good and noble purposes. If he pursues a course of conduct, or indulges in such amusements, as may disqualify him to exert these faculties for good, he sins against his own soul and against God. The youth who spends his time in storing his mind with vain and idle stories, or in reading novels and romances, is an instance in which this is effectually done.
Thirdly, those amusements are sinful which have a tendency to dissipate from the mind sober, serious reflection. Man is living for eternity. It should be his great object to do that which will prepare him for that world to which he is hasting, and which will be pleasing to his heavenly Father and his Judge. As a creature of God, he is bound to do whatever he does to the glory of God. Can there be any question, then, whether those amusements are finful which are inconsistent with religion, or which inevitably withdraw the mind from those things that concern the interest of the soul, and drive away the Spirit of God?
In deciding what amusements are lawful and what are sinful, we may apply a few general principles. Thus,—
First, every amusement is sinful which tends to the injury of the health and the physical constitution. God requires that even the body should be presented a living sacrifice to his service; and when, for the sake of momentary enjoyment, the gratification of taste or appetite; the physical system is deranged or weakened, God is robbed of what is rightfully his. Men shudder at the thought of the untimely death of those who, in a moment of insanity, or impelled by the remorse of conscience, have put an end to their earthly existence; and unless there is satisfactory evidence that they were insane, we have reason to tremble in view of their sin. But why is it any more self-murder to apply the halter or the knife, and thus end one's days, than to do the same thing by a round of dissipation or amusement? But—
Secondly, every amusement is sinful which tends to weaken or destroy the intellectual powers. Man is distinguished from the lower orders of created beings by the possession of the reasoning faculties. These are given to him for some good and noble purposes. If he pursues a course of conduct, or indulges in such amusements, as may disqualify him to exert these faculties for good, he sins against his own soul and against God. The youth who spends his time in storing his mind with vain and idle stories, or in reading novels and romances, is an instance in which this is effectually done.
Thirdly, those amusements are sinful which have a tendency to dissipate from the mind sober, serious reflection. Man is living for eternity. It should be his great object to do that which will prepare him for that world to which he is hasting, and which will be pleasing to his heavenly Father and his Judge. As a creature of God, he is bound to do whatever he does to the glory of God. Can there be any question, then, whether those amusements are finful which are inconsistent with religion, or which inevitably withdraw the mind from those things that concern the interest of the soul, and drive away the Spirit of God?
Friday, May 28, 2010
Apostolic Succession
The Bishop of Norwich, in his recent visitation charge to the clergy of his diocese, observed that he dissented altogether from those of his brethren who claimed the light of apostolic succession. On this subject the learned and enlightened Bishop said—"He would earnestly advise the clergy not to bring before their hearers a tenet that would not bear minute inquiry, and was certainly calculated to deter close thinking men from uniting with the church, rather than attract them to it.
Let him refer them for a moment to the supposed chain of apostolical succession. Its first origin had no foundation in Scripture, and its first links were involved in obscurity and perplexity that it was impossible to disentangle. That consideration alone should make them pause before they made such a slender basis the ground of their opinions; and, if they looked to the manifest corruptions that had crept into the Greek and Roman churches, it was very difficult for Christians to say how they could regard these through the dark ages as lights to guide to life. Their own experience would suggest what might be the consequence when such a doctrine was held by men covetous of power, imbued with the love of intrigue, and influenced by worldly ambition. But beyond these considerations, he would remind them that this doctrine was not to be found in any part of the liturgy, or in any of the articles of the Established Church. It was opposed not once only, but repeatedly. Indeed, the only true apostolical succession was the succession of apostolical doctrine."
The Bishop of Norwich, in his recent visitation charge to the clergy of his diocese, observed that he dissented altogether from those of his brethren who claimed the light of apostolic succession. On this subject the learned and enlightened Bishop said—"He would earnestly advise the clergy not to bring before their hearers a tenet that would not bear minute inquiry, and was certainly calculated to deter close thinking men from uniting with the church, rather than attract them to it.
Let him refer them for a moment to the supposed chain of apostolical succession. Its first origin had no foundation in Scripture, and its first links were involved in obscurity and perplexity that it was impossible to disentangle. That consideration alone should make them pause before they made such a slender basis the ground of their opinions; and, if they looked to the manifest corruptions that had crept into the Greek and Roman churches, it was very difficult for Christians to say how they could regard these through the dark ages as lights to guide to life. Their own experience would suggest what might be the consequence when such a doctrine was held by men covetous of power, imbued with the love of intrigue, and influenced by worldly ambition. But beyond these considerations, he would remind them that this doctrine was not to be found in any part of the liturgy, or in any of the articles of the Established Church. It was opposed not once only, but repeatedly. Indeed, the only true apostolical succession was the succession of apostolical doctrine."
A Word of Encouragement from One Christian Minister to Another
My Dear Brother,—You say you are depressed; and as I have often been depressed myself, I feel moved to offer a few thoughts of sympathy and counsel to a brother in trouble.
Just now my path is a little more sunny than it has been at some other times; but I have often cried out with David, "0 my God, my soul is cast down within me!" But these seasons have driven me to a throne of grace, and greatly endeared the precious promises of the word of God; for as stars shine brightest in the darkest night, so it has been found, that in the night of trouble these luminaries in the firmament of revelation have shone upon our path with purer radiance.
Sometimes I have wondered what purpose could be answered by such personal, domestic, or ministerial trials, and have wanted to see the end from the beginning, till I have read, "They that sow in tears shall reap in joy," and then I have seen, as there is a long season between the seed-time and the harvest, that I must wait patiently as the husbandman doth, for the early and latter rain, and have been cheered also by the thought, that as the one grain of seed produces thirty, sixty, or a hundredfold—so for every tear there may be many a song, and that "the harvest will by far exceed what we have sown in hope."
Sometimes my way has seemed hemmed in on every side, as was the prophet's when ho said, "He hath hedged me about that I cannot get out," Lam. iii. 7; and again in the 9th verse, "He hath inclosed my way as with hewn stone." Even so our troubles often increase, and the clouds become darker and darker. A little light gleamed through the a hedge "But Oh, the dungeon of "hewn atone" through which not one beam of the Sun of righteousness could penetrate! In this dungeon I have been preserved from plunging about, and "disquieting myself in vain," by that kind voice, "Stand still, and see the salvation of the Lord;" and he has always been as good as his word, the prison door has at length been opened, and the poor emancipated captive has been heard to sing, "The Lord is my portion, saith my soul, therefore will I hope in him."
Then, again, in church troubles, when surrounded by hostile and unreasonable spirits, so as to induce the complaint of the Psalmist, "Many there be that rise up against me," the greatest difficulty I have found was to control my own feelings; yet the voice of the best Friend whispered, "Hold thy peace, and I will fight for thee." And when enabled to rest there, and wait prayerfully for God's interposition, his word has never failed, he has shown that the hearts of all men, like the elements of nature, are subject to his control, and he has spoken the storm into a calm. One promise I commend especially to your believing regard, for times without number it has been as "an anchor to the soul," and I have said of it as David said of the sword of Goliah, "Give me it, there is none like it:" it is this, "No weapon formed against thee shall prosper; and every tongue that riseth against thee in judgment thou shall condemn," &c. Isaiah liv. 17. Keep this sword bright, my dear brother, it is of heavenly temperament, and will never break in the day of battle.
At other times I have been like the runaway prophet in my heart, and have tried to go down to Tarshish, to get out of the pastoral work and so escape pastoral troubles; perhaps you have never been so rebellious; if ever you should, remember Jonah! We had better have trouble in the way than out of it; besides, we should expect tribulation, our Lord has told us no less. For a part of our office is to "comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God," 2 Cor. i. 4. Yet strange as it may seem, Satan has taken occasion to suggest, "If you were a child of God, you would not be thus tried and thus perplexed." But then, we need to be reminded that because we are his children, our heavenly Father will correct us, and that though the rod is in his hand there is love in his heart. It is because we are branches of the true vine, that he will prune us. Because we are more precious in his estimation than gold, he will put us in the furnace to purify us.
Then there are times when there is neither peace nor prosperity in Zion. "Our house (the church) is not as we desire." Divine influence appears to be suspended. It seems winter all the year round, and we fear the time of the "singing of birds" will never come again! And then even the few that are seen at our prayer-meetings, how cold they are! and their prayers or rather lamentations, have sometimes cut me to the quick. I knew it was true enough, that there were few or no signs of conversion in the congregation, and sad lukewarmness in the church. Yet it grieved me, and perhaps mortified my pride to hear the people's acknowledgment of it, and to see them thus hanging their harps on the willows. If your depression at all resembles this, take encouragement; God's delays are not denials. It may be true you have been long waiting for the fulfilment of the promise you have pleaded, but your having wrongly dated his promissory notes will not invalidate them. We do not understand God's chronology, and must not attempt to set his sun by our dial, but should regulate our dial by his son. He will do all things well.
It is worthy also of being recorded for the encouragement of brethren who have not been so long in the work, that it has often been subsequently revealed, that at the very time when we were mourning that our labour was in vain in the Lord, the seed was being sown in many hearts, and though unseen like the grain beneath the clod, was germinating there, and preparing to spring up as we have afterwards beheld it, "first the blade, then the ear, and then the full corn in the ear." Then we have been ashamed of our unbelief, and thought we should never doubt again, but, alas, this sad unbelief is so indigenous to the soil of the human heart that it will rise; nevertheless, lengthened experience in the ministerial and pastoral work, have abundantly confirmed the faithfulness of God.
Therefore, dear brother, let us seek by private devotion to fan into a holy flame the little spark of heavenly love which is smouldering in our own heart« — lay ourselves out more for the Saviour's glory—cherish an increasing conviction of our own nothingness— rely more prayerfully and believingly on the promised aid of the Holy Spirit —"delight ourselves in the Lord, that he may give us the desire of our hearts." And we shall again take down our harps and sing of the grace, the faithfulness, and love of the Master we serve. So prays a brother and companion in the work and tribulation of the gospel ministry.
My Dear Brother,—You say you are depressed; and as I have often been depressed myself, I feel moved to offer a few thoughts of sympathy and counsel to a brother in trouble.
Just now my path is a little more sunny than it has been at some other times; but I have often cried out with David, "0 my God, my soul is cast down within me!" But these seasons have driven me to a throne of grace, and greatly endeared the precious promises of the word of God; for as stars shine brightest in the darkest night, so it has been found, that in the night of trouble these luminaries in the firmament of revelation have shone upon our path with purer radiance.
Sometimes I have wondered what purpose could be answered by such personal, domestic, or ministerial trials, and have wanted to see the end from the beginning, till I have read, "They that sow in tears shall reap in joy," and then I have seen, as there is a long season between the seed-time and the harvest, that I must wait patiently as the husbandman doth, for the early and latter rain, and have been cheered also by the thought, that as the one grain of seed produces thirty, sixty, or a hundredfold—so for every tear there may be many a song, and that "the harvest will by far exceed what we have sown in hope."
Sometimes my way has seemed hemmed in on every side, as was the prophet's when ho said, "He hath hedged me about that I cannot get out," Lam. iii. 7; and again in the 9th verse, "He hath inclosed my way as with hewn stone." Even so our troubles often increase, and the clouds become darker and darker. A little light gleamed through the a hedge "But Oh, the dungeon of "hewn atone" through which not one beam of the Sun of righteousness could penetrate! In this dungeon I have been preserved from plunging about, and "disquieting myself in vain," by that kind voice, "Stand still, and see the salvation of the Lord;" and he has always been as good as his word, the prison door has at length been opened, and the poor emancipated captive has been heard to sing, "The Lord is my portion, saith my soul, therefore will I hope in him."
Then, again, in church troubles, when surrounded by hostile and unreasonable spirits, so as to induce the complaint of the Psalmist, "Many there be that rise up against me," the greatest difficulty I have found was to control my own feelings; yet the voice of the best Friend whispered, "Hold thy peace, and I will fight for thee." And when enabled to rest there, and wait prayerfully for God's interposition, his word has never failed, he has shown that the hearts of all men, like the elements of nature, are subject to his control, and he has spoken the storm into a calm. One promise I commend especially to your believing regard, for times without number it has been as "an anchor to the soul," and I have said of it as David said of the sword of Goliah, "Give me it, there is none like it:" it is this, "No weapon formed against thee shall prosper; and every tongue that riseth against thee in judgment thou shall condemn," &c. Isaiah liv. 17. Keep this sword bright, my dear brother, it is of heavenly temperament, and will never break in the day of battle.
At other times I have been like the runaway prophet in my heart, and have tried to go down to Tarshish, to get out of the pastoral work and so escape pastoral troubles; perhaps you have never been so rebellious; if ever you should, remember Jonah! We had better have trouble in the way than out of it; besides, we should expect tribulation, our Lord has told us no less. For a part of our office is to "comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God," 2 Cor. i. 4. Yet strange as it may seem, Satan has taken occasion to suggest, "If you were a child of God, you would not be thus tried and thus perplexed." But then, we need to be reminded that because we are his children, our heavenly Father will correct us, and that though the rod is in his hand there is love in his heart. It is because we are branches of the true vine, that he will prune us. Because we are more precious in his estimation than gold, he will put us in the furnace to purify us.
Then there are times when there is neither peace nor prosperity in Zion. "Our house (the church) is not as we desire." Divine influence appears to be suspended. It seems winter all the year round, and we fear the time of the "singing of birds" will never come again! And then even the few that are seen at our prayer-meetings, how cold they are! and their prayers or rather lamentations, have sometimes cut me to the quick. I knew it was true enough, that there were few or no signs of conversion in the congregation, and sad lukewarmness in the church. Yet it grieved me, and perhaps mortified my pride to hear the people's acknowledgment of it, and to see them thus hanging their harps on the willows. If your depression at all resembles this, take encouragement; God's delays are not denials. It may be true you have been long waiting for the fulfilment of the promise you have pleaded, but your having wrongly dated his promissory notes will not invalidate them. We do not understand God's chronology, and must not attempt to set his sun by our dial, but should regulate our dial by his son. He will do all things well.
It is worthy also of being recorded for the encouragement of brethren who have not been so long in the work, that it has often been subsequently revealed, that at the very time when we were mourning that our labour was in vain in the Lord, the seed was being sown in many hearts, and though unseen like the grain beneath the clod, was germinating there, and preparing to spring up as we have afterwards beheld it, "first the blade, then the ear, and then the full corn in the ear." Then we have been ashamed of our unbelief, and thought we should never doubt again, but, alas, this sad unbelief is so indigenous to the soil of the human heart that it will rise; nevertheless, lengthened experience in the ministerial and pastoral work, have abundantly confirmed the faithfulness of God.
Therefore, dear brother, let us seek by private devotion to fan into a holy flame the little spark of heavenly love which is smouldering in our own heart« — lay ourselves out more for the Saviour's glory—cherish an increasing conviction of our own nothingness— rely more prayerfully and believingly on the promised aid of the Holy Spirit —"delight ourselves in the Lord, that he may give us the desire of our hearts." And we shall again take down our harps and sing of the grace, the faithfulness, and love of the Master we serve. So prays a brother and companion in the work and tribulation of the gospel ministry.
Preach Plainly
Let ns be plain in our speech, that every capacity, even of the weakest in the congregation, that hath an eternal soul, that must be damned or saved for ever, may understand, in things necessary to salvation, what we mean and aim and drive at.
It hath made me tremble to hear some soar aloft, that knowing men might know their parts, while the meaner sort are kept from the knowledge of Christ; and put their matter in such a dress of words, in such a style, so composed, that the most stand looking the preacher in the face, and hear a sound, but know not what he saith: and while he doth pretend to feed them, he indeed doth starve them; and while he doth pretend to teach them, keepeth them in ignorance.
Would a man of any bowels of compassion go from a prince to a condemned man, and tell him, in such language that he should not understand, the conditions upon which the prince would pardon him; and the poor man lose his life, because the proud and haughty messenger must show his knack in delivering his message in fine English, which the condemned man could not understand? But this is coarse dealing with a man in such circumstances that call for pity and compassion.
Paul had more parts and learning, but more self-denial, than any of these, when he said, "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." (1 Cor. ii, 4.) "Seeing then that we lave such hope, we use great plainness of speech : and not as Moses, which put a veil over his face, that the children of Israel could^not stcdfastly look to the end of that which is abolished." (2 Cor. iii. 12, 13.)
Some put a veil upon their words, that people of mean education, that yet have souls that must be damned or saved, cannot look into those truths that shall never be "abolished." But what is this, but a cursed preferring their own parts and praise before the salvation of eternal souls; and the preaching themselves, and not Christ? which will not be their praise, but shame, at the eternal judgment; when some shall plead that they stand there condemned, because the learned preacher would not stoop to speak to them of eternal matters in language that they might have understood.—Doolittle
Let ns be plain in our speech, that every capacity, even of the weakest in the congregation, that hath an eternal soul, that must be damned or saved for ever, may understand, in things necessary to salvation, what we mean and aim and drive at.
It hath made me tremble to hear some soar aloft, that knowing men might know their parts, while the meaner sort are kept from the knowledge of Christ; and put their matter in such a dress of words, in such a style, so composed, that the most stand looking the preacher in the face, and hear a sound, but know not what he saith: and while he doth pretend to feed them, he indeed doth starve them; and while he doth pretend to teach them, keepeth them in ignorance.
Would a man of any bowels of compassion go from a prince to a condemned man, and tell him, in such language that he should not understand, the conditions upon which the prince would pardon him; and the poor man lose his life, because the proud and haughty messenger must show his knack in delivering his message in fine English, which the condemned man could not understand? But this is coarse dealing with a man in such circumstances that call for pity and compassion.
Paul had more parts and learning, but more self-denial, than any of these, when he said, "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." (1 Cor. ii, 4.) "Seeing then that we lave such hope, we use great plainness of speech : and not as Moses, which put a veil over his face, that the children of Israel could^not stcdfastly look to the end of that which is abolished." (2 Cor. iii. 12, 13.)
Some put a veil upon their words, that people of mean education, that yet have souls that must be damned or saved, cannot look into those truths that shall never be "abolished." But what is this, but a cursed preferring their own parts and praise before the salvation of eternal souls; and the preaching themselves, and not Christ? which will not be their praise, but shame, at the eternal judgment; when some shall plead that they stand there condemned, because the learned preacher would not stoop to speak to them of eternal matters in language that they might have understood.—Doolittle
Always Preach from a Full Cup
If you have to, do as the old gospel disclaimer counseled, "wear the old suit; buy the new book."
Come to the pulpit with a clear mind and a full heart ready to deliver itself. And by all means deliver it. Don't let some arbitrary style of pulpit manners tie you down. Preach as God made you to preach. Preach as his intrument, not someone else's. Never mind the polish and prose of someone eles's armour. Be yourself. Of course, don't be a fool.
There is a direct connection between Bible study and a useful pulpit. And don't be afraid, as one preacher said, "to give a leaf from your own life," if it's appropriate to do so.
Is doctrine or storytelling the staple of your preaching?
If you have to, do as the old gospel disclaimer counseled, "wear the old suit; buy the new book."
Come to the pulpit with a clear mind and a full heart ready to deliver itself. And by all means deliver it. Don't let some arbitrary style of pulpit manners tie you down. Preach as God made you to preach. Preach as his intrument, not someone else's. Never mind the polish and prose of someone eles's armour. Be yourself. Of course, don't be a fool.
There is a direct connection between Bible study and a useful pulpit. And don't be afraid, as one preacher said, "to give a leaf from your own life," if it's appropriate to do so.
Is doctrine or storytelling the staple of your preaching?
Secret of Good Preaching
It is recorded of the late Henry Mowes, the celebrated Prussian preacher, that a sermon, with him, "was not the work of a day. It was not a mere outward act; it was an expression of himself. It occupied the whole week. He had it almost daily in his mind. Often would he be found with his first sketch before him, with his eyes filled with tears." Here is the secret of good preaching. A listless week and a Sabhath of interest are just those things which God has not joined together. Spirituality in the pulpit, and the want of it in the study of the preacher, never dwell together in the same bosom.
It is recorded of the late Henry Mowes, the celebrated Prussian preacher, that a sermon, with him, "was not the work of a day. It was not a mere outward act; it was an expression of himself. It occupied the whole week. He had it almost daily in his mind. Often would he be found with his first sketch before him, with his eyes filled with tears." Here is the secret of good preaching. A listless week and a Sabhath of interest are just those things which God has not joined together. Spirituality in the pulpit, and the want of it in the study of the preacher, never dwell together in the same bosom.
Sketch of a Model Preacher
Mr.-- was not one of those empty-headed, stereotyped declaimers who speak disparagingly of human learning, or one of those wild misleading enthusiasts, who in the discharge of public ministerial duties depend wholly upon supernatural aid, for in him were happily united —
"That lovely pair so long disjoined,
Knowledge and vital piety."
He was a scholar, and his literary attainments were of a very superior character. He was well acquainted with the Book of Books. Christian Theology was his favourite study, and with respect to it his views were clear and sound. Possessed of a very vigorous mind, capable of continuous efforts—amind greatly improved by extensive reading, and untiring research, he was, as such men generally are, amiable as well as intelligent. He combined in his daily conduct the sauviter in modo fortiter in re, which made his company always acceptable to the wise and the good. He was never harsh and crabbed, like some who call themselves scholars, but have no legitimate right to make such a claim. He hated everything dogmatic, repulsive and forbidding. in his public teachings, the kindly feelings of his heart were especially manifested, and hence his hearers hung upon his lips, whilst they gave utterance to
"The thoughts that breathe in words that burn." with ever increasing profit and delight. Are all such preachers?—Would to God they were. It was then in the pulpit Mr.-- appeared to the greatest advantage. There by him —
"The violated law spoke out its thunders,
And by him, in strains as sweet as angels use,
The gospel whispered peace."
All his discourses were well studied. He never served the sanctuary with unbeaten oil. Every sermon he delivered was full of varied and interesting matter. He was no memoritor preacher. He was often richly argumentative, though sometimes declamatory; hence he suited all kinds of hearers. In his public ministrations there was found, in a word, a portion of meat for every one, and that too in due season. Added to this he was a warm lover of the souls of men, and he yearned over them with an intense desire to be the means of doing them lasting good. Hence he delighted to set before them the love of the Saviour, love exhibited in all its intensity, in his sufferings and death; for,
"Twas love which brought him down from heav'n
To weep, and bleed, and die."
He was able to unfold in the clearest manner God's way of saving sinners. Often did he take his stand by the side of that mountain, on the summit of which was given, amidst rattling thunders, and glaring lightening, that law which was a perfect transcript of Jehovah; and in manner the most startling and impressive did he oft denounce everything that is opposed to the nature and the government of God. He did not, however, linger long amidst the clouds covering the apex of that terrific mountain upon which the inflexible justice of Jehovah was exhibited in its most awfully terrific forms; for mournful weeping Calvary, was his favourite place, and there he tried to conduct his contrite hearers, that they might find a hiding-place from the storm, and taste of that mercy which is followed by joy unspeakable in this world, and ever growing, boundless blessedness in the world to come. His labours in the work of the ministry were not in vain—the pleasure of the Lord prospered in his hands—yea, by his instrumentality the right hand of the Lord was exalted—the right hand of the Lord did valiantly. Wherever he laboured, many were added to the church, a considerable number of whom are now in that glorious world, where
"The storms of wintry time are passed away,
And th' unbounded spring encircles all."
Some are yet pilgrim travellers below, walking in the truth, and are hoping by-and-bye to unite with him who once taught them the way to heaven, in lauding and magnifying the love, blood and power of Him who "loved them so well, as to lay down his life to redeem them from hell."
Christian Cabinet.
Mr.-- was not one of those empty-headed, stereotyped declaimers who speak disparagingly of human learning, or one of those wild misleading enthusiasts, who in the discharge of public ministerial duties depend wholly upon supernatural aid, for in him were happily united —
"That lovely pair so long disjoined,
Knowledge and vital piety."
He was a scholar, and his literary attainments were of a very superior character. He was well acquainted with the Book of Books. Christian Theology was his favourite study, and with respect to it his views were clear and sound. Possessed of a very vigorous mind, capable of continuous efforts—amind greatly improved by extensive reading, and untiring research, he was, as such men generally are, amiable as well as intelligent. He combined in his daily conduct the sauviter in modo fortiter in re, which made his company always acceptable to the wise and the good. He was never harsh and crabbed, like some who call themselves scholars, but have no legitimate right to make such a claim. He hated everything dogmatic, repulsive and forbidding. in his public teachings, the kindly feelings of his heart were especially manifested, and hence his hearers hung upon his lips, whilst they gave utterance to
"The thoughts that breathe in words that burn." with ever increasing profit and delight. Are all such preachers?—Would to God they were. It was then in the pulpit Mr.-- appeared to the greatest advantage. There by him —
"The violated law spoke out its thunders,
And by him, in strains as sweet as angels use,
The gospel whispered peace."
All his discourses were well studied. He never served the sanctuary with unbeaten oil. Every sermon he delivered was full of varied and interesting matter. He was no memoritor preacher. He was often richly argumentative, though sometimes declamatory; hence he suited all kinds of hearers. In his public ministrations there was found, in a word, a portion of meat for every one, and that too in due season. Added to this he was a warm lover of the souls of men, and he yearned over them with an intense desire to be the means of doing them lasting good. Hence he delighted to set before them the love of the Saviour, love exhibited in all its intensity, in his sufferings and death; for,
"Twas love which brought him down from heav'n
To weep, and bleed, and die."
He was able to unfold in the clearest manner God's way of saving sinners. Often did he take his stand by the side of that mountain, on the summit of which was given, amidst rattling thunders, and glaring lightening, that law which was a perfect transcript of Jehovah; and in manner the most startling and impressive did he oft denounce everything that is opposed to the nature and the government of God. He did not, however, linger long amidst the clouds covering the apex of that terrific mountain upon which the inflexible justice of Jehovah was exhibited in its most awfully terrific forms; for mournful weeping Calvary, was his favourite place, and there he tried to conduct his contrite hearers, that they might find a hiding-place from the storm, and taste of that mercy which is followed by joy unspeakable in this world, and ever growing, boundless blessedness in the world to come. His labours in the work of the ministry were not in vain—the pleasure of the Lord prospered in his hands—yea, by his instrumentality the right hand of the Lord was exalted—the right hand of the Lord did valiantly. Wherever he laboured, many were added to the church, a considerable number of whom are now in that glorious world, where
"The storms of wintry time are passed away,
And th' unbounded spring encircles all."
Some are yet pilgrim travellers below, walking in the truth, and are hoping by-and-bye to unite with him who once taught them the way to heaven, in lauding and magnifying the love, blood and power of Him who "loved them so well, as to lay down his life to redeem them from hell."
Christian Cabinet.
Thursday, May 27, 2010
Perspicuity of the Gospel
A Lady of suspected chastity, and who was tinctured with infidel principles, conversing with a minister of the gospel, objected to the scriptures on account of their obscurity and the great difficulty of understanding them.
The minister wisely and smartly replied, "Why, madam, what can be easier to understand than the seventh. commandment; Thou shalt not commit adultery."
Had she not failed in the practice of what she knew, she need not have complained of what she did not know.
A Lady of suspected chastity, and who was tinctured with infidel principles, conversing with a minister of the gospel, objected to the scriptures on account of their obscurity and the great difficulty of understanding them.
The minister wisely and smartly replied, "Why, madam, what can be easier to understand than the seventh. commandment; Thou shalt not commit adultery."
Had she not failed in the practice of what she knew, she need not have complained of what she did not know.
Satan's Charge and the Sinner's Discharge
"An old author mentions a story of the devil's appearing to a dying man and shewing him a parchment roll which was very long ane wherein were written on every side the sins of the poor sick man, very many in number. There were written the idle words he had spoken, which made up three quarters of the words he had spoken in his life, together with the false words, the unchaste words, and angry words. Afterwards came in rank his vain and ungodly words and lastly his actions, digested according to the commandments; whereupon satan said, 'See here, thy virtues; see here what thy examination must be.' But the poor man answered, 'It is true, satan, but thou has not set down all; for thou shouldest have added, and set down here below, 'The blood of Jesus Christ cleanseth us from all sins;' and this also should not have been forgotten, 'That whosoever believeth in him, shall not perish, but have everlasting life;' whereupon the devil vanished.
"Thus, if the devil should muster up all our sins, and set them in order before us, yet, let but Christ be named in a believing way, and he will yield and flee from us with the greatest speed. The Captain of salvation overcame the tempter by saying, 'It is thus and thus written;' and his soldiers may still 'overcome the accuser of the brethren, by the blood of the Lamb, and by the word of their testimony.'"
"An old author mentions a story of the devil's appearing to a dying man and shewing him a parchment roll which was very long ane wherein were written on every side the sins of the poor sick man, very many in number. There were written the idle words he had spoken, which made up three quarters of the words he had spoken in his life, together with the false words, the unchaste words, and angry words. Afterwards came in rank his vain and ungodly words and lastly his actions, digested according to the commandments; whereupon satan said, 'See here, thy virtues; see here what thy examination must be.' But the poor man answered, 'It is true, satan, but thou has not set down all; for thou shouldest have added, and set down here below, 'The blood of Jesus Christ cleanseth us from all sins;' and this also should not have been forgotten, 'That whosoever believeth in him, shall not perish, but have everlasting life;' whereupon the devil vanished.
"Thus, if the devil should muster up all our sins, and set them in order before us, yet, let but Christ be named in a believing way, and he will yield and flee from us with the greatest speed. The Captain of salvation overcame the tempter by saying, 'It is thus and thus written;' and his soldiers may still 'overcome the accuser of the brethren, by the blood of the Lamb, and by the word of their testimony.'"
The Loss of the Soul Irrecoverable
"St. Chrysostome hath well observed with the anatomists, Omnia Deus dedit duplicia, God hath, in the frame of man's body, given him two eyes, two ears, two hands, two feet, and the like, that the failing of the one might be supplied by the other: Amman vero unam. Yet he hath given him, saith he, but one soul; so that if that be lost, there is no supply to be had. Nebuchadnezzar may lose his kingdom, and it may be restored. Job his health and wealth, and they may be recovered. Lazarus his life, and he may be revived. But, for the loss of the soul, no means can repair it; no price can redeem it; all the world cannot recompense it; being once lost, it is lost irrecoverably."
"St. Chrysostome hath well observed with the anatomists, Omnia Deus dedit duplicia, God hath, in the frame of man's body, given him two eyes, two ears, two hands, two feet, and the like, that the failing of the one might be supplied by the other: Amman vero unam. Yet he hath given him, saith he, but one soul; so that if that be lost, there is no supply to be had. Nebuchadnezzar may lose his kingdom, and it may be restored. Job his health and wealth, and they may be recovered. Lazarus his life, and he may be revived. But, for the loss of the soul, no means can repair it; no price can redeem it; all the world cannot recompense it; being once lost, it is lost irrecoverably."
The Astonished Atheist
An atheist, being asked by a professor of Christianity, How he could quiet his conscience in so desperate a state, replied, "As much am I astonished as yourself, that, believing the Christian religion to be true, you can quiet your conscience in living so much like the world. Did I believe what you profess, I should think no care, no diligence, no zeal enough." Alas! that there should still, by Christians, be so much cause given for the astonishment of atheists!
An atheist, being asked by a professor of Christianity, How he could quiet his conscience in so desperate a state, replied, "As much am I astonished as yourself, that, believing the Christian religion to be true, you can quiet your conscience in living so much like the world. Did I believe what you profess, I should think no care, no diligence, no zeal enough." Alas! that there should still, by Christians, be so much cause given for the astonishment of atheists!
Affecting Instance of Pride
An ancient father, being invited to dine with a person of rank, learnt, when he came to the house, that the lady had spent three hours in dressing herself. It so affected him that when she entered the room the venerable man was dissolved in tears. Inquiring the cause, [she receive this reply from the old father], "I weep that you have spent more hours in gratifying your pride and ruining your soul than ever I spent together in saving mine."
An ancient father, being invited to dine with a person of rank, learnt, when he came to the house, that the lady had spent three hours in dressing herself. It so affected him that when she entered the room the venerable man was dissolved in tears. Inquiring the cause, [she receive this reply from the old father], "I weep that you have spent more hours in gratifying your pride and ruining your soul than ever I spent together in saving mine."
Great Difference in Preachers
A gentleman in Scotland, having been to hear the late Mr. Whitefield preach in the open air, was met on his way home by an eminent minister under whom he usually sat and who expressed great surprise that he should go to hear such a man. The gentleman gave him this answer, " Sir," said he, "when I hear you, I am planting trees all the time; but, during the whole of Mr. W's sermon, I never got time to plant one."
A gentleman in Scotland, having been to hear the late Mr. Whitefield preach in the open air, was met on his way home by an eminent minister under whom he usually sat and who expressed great surprise that he should go to hear such a man. The gentleman gave him this answer, " Sir," said he, "when I hear you, I am planting trees all the time; but, during the whole of Mr. W's sermon, I never got time to plant one."
Saying and Doing Are Two Things
Mr. Erskine, in one of his excellent sermons, mentions a little anecdote; which, however trifling in itself, may afford a very useful hint of a practical kind to every hearer of the gospel.
A person who had been to public worship, having returned home, perhaps somewhat sooner than usual, was asked by another of the family who had not been there, "Is all done?"
"No," replied he, "all is said; but all is not done."
No, indeed! Saying and doing are two things. How little is commonly done of all that is said; however well said! Nevertheless, "Blessed are they who hear the word of God, and keep it." And, "If ye know these things, happy are ye if ye do them."
Mr. Erskine, in one of his excellent sermons, mentions a little anecdote; which, however trifling in itself, may afford a very useful hint of a practical kind to every hearer of the gospel.
A person who had been to public worship, having returned home, perhaps somewhat sooner than usual, was asked by another of the family who had not been there, "Is all done?"
"No," replied he, "all is said; but all is not done."
No, indeed! Saying and doing are two things. How little is commonly done of all that is said; however well said! Nevertheless, "Blessed are they who hear the word of God, and keep it." And, "If ye know these things, happy are ye if ye do them."
As Thy Day Is, Thy Strength Shall Be
"Under the reign of paganism, a Christian, notwithstanding her pregnancy, was condemned to die for her profession. The day before her execution she fell into labour, and crying out in her pangs, the jailor insulted her, saying, 'If you make a noise today, how will you endure a violent death tomorrow?' To this she replied, 'Today I suffer what is ordinary and have only ordinary assistance; tomorrow I am to suffer what is more than ordinary and shall have, I believe, more than ordinary assistance.' Oh! woman, great was thy faith!"
"Under the reign of paganism, a Christian, notwithstanding her pregnancy, was condemned to die for her profession. The day before her execution she fell into labour, and crying out in her pangs, the jailor insulted her, saying, 'If you make a noise today, how will you endure a violent death tomorrow?' To this she replied, 'Today I suffer what is ordinary and have only ordinary assistance; tomorrow I am to suffer what is more than ordinary and shall have, I believe, more than ordinary assistance.' Oh! woman, great was thy faith!"
A Sketch of Modern Prachers
"There are a sort of preachers in the present day I am loath to call them ministers, who appear more solicitous to make their expressions good than their hearers and had much rather hear their praises than their sighs, and that their auditors should admire their fine language, than follow their best counsel.
"In such sermons there is little spoken either from the heart or to the heart. The orator and auditory agreeing together to deceive themselves. As the conversion of sinners is neither the effect nor the aim of such florid unedifying discourses, the business is transacted on both sides, as if the preacher had done his part when he had shewn his wit and as if the hearers thought they had done theirs when they had commended it."
"There are a sort of preachers in the present day I am loath to call them ministers, who appear more solicitous to make their expressions good than their hearers and had much rather hear their praises than their sighs, and that their auditors should admire their fine language, than follow their best counsel.
"In such sermons there is little spoken either from the heart or to the heart. The orator and auditory agreeing together to deceive themselves. As the conversion of sinners is neither the effect nor the aim of such florid unedifying discourses, the business is transacted on both sides, as if the preacher had done his part when he had shewn his wit and as if the hearers thought they had done theirs when they had commended it."
On Card Playing
Although Major Cartwright has been married nearly twenty years, he has never yet possessed such a piece of furniture as a card table. His rejection of cards is not accompanied with anything cynical, but from seeing and knowing the ill effects of the habit.
He was particularly pleased with a passage in a sermon of his friend George Walker, observing, that "Cards were invented for the amusement of a royal idiot; and they bid fair to make idiots of us all."
He was also much diverted with an insane nobleman he once sat down with to cards, in company with a relation who had the care of him. My lord played very gravely until tired, which happened to be in the middle of a deal. He threw down his cards and took his walk; and this the Major frequently calls the most rational game of cards he ever played.
Although Major Cartwright has been married nearly twenty years, he has never yet possessed such a piece of furniture as a card table. His rejection of cards is not accompanied with anything cynical, but from seeing and knowing the ill effects of the habit.
He was particularly pleased with a passage in a sermon of his friend George Walker, observing, that "Cards were invented for the amusement of a royal idiot; and they bid fair to make idiots of us all."
He was also much diverted with an insane nobleman he once sat down with to cards, in company with a relation who had the care of him. My lord played very gravely until tired, which happened to be in the middle of a deal. He threw down his cards and took his walk; and this the Major frequently calls the most rational game of cards he ever played.
Considerations for Ministers
Good Mr. W. used to say he considered three things when he preached: 1. I have immortal souls to deal with. 2. There is a full and free salvation for such. 3. All the blessings of that gospel are treasured up in the Lord Jesus Christ.
It is desirable that every minister would consider well the same things.
Good Mr. W. used to say he considered three things when he preached: 1. I have immortal souls to deal with. 2. There is a full and free salvation for such. 3. All the blessings of that gospel are treasured up in the Lord Jesus Christ.
It is desirable that every minister would consider well the same things.
A Lay Commentator
At the time when the late Mr. Lacy was pastor of the Baptist church at Portsea, some of the brethren, chiefly those of the dockyard, constantly ushered in the morning of the Lord's day at six o'clock by meeting in the vestry for social prayer, exhortation, and conference on some portion of scripture, alternately.
At one of these conference mornings, the text led to charity; all spoke in their turn, if they.chose. When it came to Charles Benjamin, his comment on the text was as follows: "I shall say nothing more than this. We have been talking of charity; it would be good to put it in exercise. Here is our brother, Ephraim Forth. He goes to dock every morning in this cold weather without a great coat; and here is my shilling towards buying him one." The good men took the hint; and Ephraim was enabled to purchase the necessary coat the next day and went to dock warmed if not quite filled.
At the time when the late Mr. Lacy was pastor of the Baptist church at Portsea, some of the brethren, chiefly those of the dockyard, constantly ushered in the morning of the Lord's day at six o'clock by meeting in the vestry for social prayer, exhortation, and conference on some portion of scripture, alternately.
At one of these conference mornings, the text led to charity; all spoke in their turn, if they.chose. When it came to Charles Benjamin, his comment on the text was as follows: "I shall say nothing more than this. We have been talking of charity; it would be good to put it in exercise. Here is our brother, Ephraim Forth. He goes to dock every morning in this cold weather without a great coat; and here is my shilling towards buying him one." The good men took the hint; and Ephraim was enabled to purchase the necessary coat the next day and went to dock warmed if not quite filled.
Infidel Wit Repelled
A Gay young spark, of a deistical turn, travelling in a stage coach to London, forced his sentiments on the company by attempting to ridicule the scriptures; and, among other topics, made himself merry with the story of David and Goliah, strongly urging the impossibility of a youth like David, being able to throw a stone with sufficient force to sink into the giant's forehead. On this he appealed to the company, and in particular to a grave gentleman of the denomination called Quakers, who sat silent in one corner of the carriage. "Indeed, friend," replied he, "I do not think it at all improbable if the Philistine's head was as soft as thine."
A Gay young spark, of a deistical turn, travelling in a stage coach to London, forced his sentiments on the company by attempting to ridicule the scriptures; and, among other topics, made himself merry with the story of David and Goliah, strongly urging the impossibility of a youth like David, being able to throw a stone with sufficient force to sink into the giant's forehead. On this he appealed to the company, and in particular to a grave gentleman of the denomination called Quakers, who sat silent in one corner of the carriage. "Indeed, friend," replied he, "I do not think it at all improbable if the Philistine's head was as soft as thine."
The Wiser Christian
A person meets another returning, after having heard a popular preacher, and says to him, "Well, I hope you have been highly gratified."
"Indeed I have," replied the other."I wish I could have prevailed on you to hear him; I am sure you would never have relished any other preacher afterwards."
"Then," returned the wiser Christian, "I am determined I never will hear him; for I wish to hear such a preacher as will give me so high a relish and esteem for the word of God that I shall receive it with greater eagerness and delight whenever it is delivered."
A person meets another returning, after having heard a popular preacher, and says to him, "Well, I hope you have been highly gratified."
"Indeed I have," replied the other."I wish I could have prevailed on you to hear him; I am sure you would never have relished any other preacher afterwards."
"Then," returned the wiser Christian, "I am determined I never will hear him; for I wish to hear such a preacher as will give me so high a relish and esteem for the word of God that I shall receive it with greater eagerness and delight whenever it is delivered."
The Christian's Badge
"The Romans had a law, that every one should, whereever he went, wear a badge of his trade in his hat, or outward vestment, that he might he known. Thus the Christian is never to lay aside the badge of his holy profession; but to let his light shine, and adorn the doctrines of God his Saviour in all things."
"The Romans had a law, that every one should, whereever he went, wear a badge of his trade in his hat, or outward vestment, that he might he known. Thus the Christian is never to lay aside the badge of his holy profession; but to let his light shine, and adorn the doctrines of God his Saviour in all things."
A Week Well Spent
By Dr. C. Mather, of Boston, in New-England.
It was constantly one of the first thoughts in a morning of this very successful minister, 'What good may I do to day?' He resolved this question into the following particulars:
1. His question for the Lord's day morning constantly was, What shall I do, as a pastor of a church, for the good of the flock under my charge?
2. For Monday, What shall I do for the good of my own family?
3. For Tuesday, What good shall I do for my relations abroad? Sometimes he changed it for another, namely, What good shall I do to my enemies? And how shall I overcome evil with good?
4. For Wednesday, What shall I do for the churches of the Lord, and the more general interests of religion in the world?
6. For Thursday, What good may I do in the several societies to which I am related?
6. For Friday, What special subjects of affliction,and objects of compassion, may I take under my particular care? And what shall I do for them?
7. For Saturday, What more have I to do for the interest of God in my own heart and life?
By Dr. C. Mather, of Boston, in New-England.
It was constantly one of the first thoughts in a morning of this very successful minister, 'What good may I do to day?' He resolved this question into the following particulars:
1. His question for the Lord's day morning constantly was, What shall I do, as a pastor of a church, for the good of the flock under my charge?
2. For Monday, What shall I do for the good of my own family?
3. For Tuesday, What good shall I do for my relations abroad? Sometimes he changed it for another, namely, What good shall I do to my enemies? And how shall I overcome evil with good?
4. For Wednesday, What shall I do for the churches of the Lord, and the more general interests of religion in the world?
6. For Thursday, What good may I do in the several societies to which I am related?
6. For Friday, What special subjects of affliction,and objects of compassion, may I take under my particular care? And what shall I do for them?
7. For Saturday, What more have I to do for the interest of God in my own heart and life?
Divinity of Christ
Two gentlemen were once disputing on the divinity of Christ. One of them, who argued against it, said, "If it were true, it certainly would have been expressed in more clear and unequivocal terms."
"Well," said the other, "admitting that you believed it, were authorized to teach it, and allowed to use your own language, how would you express ths doctrine to make it indubitable?"
"I would say," replied the first, "that Jesus Christ is the true God."
"You are very happy," rejoined the other, "in the choice of your words; for you have happened to hit upon the very words of inspiration. St. John, speaking of the Son, says, 'This is the true God, and eternal life.'"
Two gentlemen were once disputing on the divinity of Christ. One of them, who argued against it, said, "If it were true, it certainly would have been expressed in more clear and unequivocal terms."
"Well," said the other, "admitting that you believed it, were authorized to teach it, and allowed to use your own language, how would you express ths doctrine to make it indubitable?"
"I would say," replied the first, "that Jesus Christ is the true God."
"You are very happy," rejoined the other, "in the choice of your words; for you have happened to hit upon the very words of inspiration. St. John, speaking of the Son, says, 'This is the true God, and eternal life.'"
Swearing Reproved
"A Young man having returned from sea, where he had unhappily acquired the habit of profane swearing, went to visit a friend in the country; when, walking in the garden, and approaching too near a bee hive, one of them stung him on the head; which so excited his wrath, that he began to strike violently at the bees with his hat, uttering at the same time the most dreadful oaths and curses. In the midst of his fury, one of these little combatants stung him on the tip of that unruly member, his tongue, which was then so actively employed in blaspheming his Maker. Thus can the Lord engage one of the meanest of his creatures in reproving the bold transgressor, who dares to take his name in vain."
"A Young man having returned from sea, where he had unhappily acquired the habit of profane swearing, went to visit a friend in the country; when, walking in the garden, and approaching too near a bee hive, one of them stung him on the head; which so excited his wrath, that he began to strike violently at the bees with his hat, uttering at the same time the most dreadful oaths and curses. In the midst of his fury, one of these little combatants stung him on the tip of that unruly member, his tongue, which was then so actively employed in blaspheming his Maker. Thus can the Lord engage one of the meanest of his creatures in reproving the bold transgressor, who dares to take his name in vain."
Wednesday, May 26, 2010
Fashion and Dissipation
Who are half so much the slaves of the world as the gay and the dissipated? Those who work for time, have at least their hours of rest; those who labour for subsistence, are at liberty when subsistence is procured; but those who toil to please the vain and the idle, undertake a task which can never be finished, however scrupulously all private peace and all internal comfort may be sacrificed in reality to the folly of saving appearances.—Cecilia.
Who are half so much the slaves of the world as the gay and the dissipated? Those who work for time, have at least their hours of rest; those who labour for subsistence, are at liberty when subsistence is procured; but those who toil to please the vain and the idle, undertake a task which can never be finished, however scrupulously all private peace and all internal comfort may be sacrificed in reality to the folly of saving appearances.—Cecilia.
Error Rendered Palatable by the Admixture of Truth
That hath been thy craft,
By mixing somewhat true, to vent more lies.--Milton.
This is the simple principle upon which Popery has constructed her delusions, and entraps her victims. Naked falsehood is too revolting to obtain any admirers.—Anon.
Satan, the father of lies, can declare the most important truths when it will serve his purpose; and if he were permitted, he could do more mischief by ingeniously connecting the doctrines of the gospel with pernicious errors and immoral practices, than by every species of superstition, persecution, and infidelity. Much he actually effects in this way, by means of Antinomian, enthusiastical, and scandalous preachers; who, being confounded with the real servants of Christ, bring them also into contempt and abhorrence in the estimation of superficial observers. We must therefore strenuously disclaim such coalitions. — Rev. T. Scott.
That hath been thy craft,
By mixing somewhat true, to vent more lies.--Milton.
This is the simple principle upon which Popery has constructed her delusions, and entraps her victims. Naked falsehood is too revolting to obtain any admirers.—Anon.
Satan, the father of lies, can declare the most important truths when it will serve his purpose; and if he were permitted, he could do more mischief by ingeniously connecting the doctrines of the gospel with pernicious errors and immoral practices, than by every species of superstition, persecution, and infidelity. Much he actually effects in this way, by means of Antinomian, enthusiastical, and scandalous preachers; who, being confounded with the real servants of Christ, bring them also into contempt and abhorrence in the estimation of superficial observers. We must therefore strenuously disclaim such coalitions. — Rev. T. Scott.
Both Worlds Lost
"How absurd the conduct of the mere professor. He takes great pains, and gets nothing for it but greater guilt and heavier condemnation. He has too much conscience to neglect religion entirely, and too little : to make thorough work of it; and thus he loses both I worlds. Religion does not, and the world cannot, make him happy; and all this happens in consequence of his trying to be, what he never can be—a lover of this world, and a lover of God too."
"How absurd the conduct of the mere professor. He takes great pains, and gets nothing for it but greater guilt and heavier condemnation. He has too much conscience to neglect religion entirely, and too little : to make thorough work of it; and thus he loses both I worlds. Religion does not, and the world cannot, make him happy; and all this happens in consequence of his trying to be, what he never can be—a lover of this world, and a lover of God too."
Worse Than the Devil
"The wicked of earth have at last, in one thing, outdone their elder brethren of the darker world. The devil has an utter enmity to religion; but man, worse herein than he, has a sovereign contempt for it. The devil hates godliness; but it is not in him to laugh at it. His remembrance of heaven has not so faded away. It is left unto men alone to make game of prayer, and to mock praise, and to have a laugh out of the character of him who fears God."
"The wicked of earth have at last, in one thing, outdone their elder brethren of the darker world. The devil has an utter enmity to religion; but man, worse herein than he, has a sovereign contempt for it. The devil hates godliness; but it is not in him to laugh at it. His remembrance of heaven has not so faded away. It is left unto men alone to make game of prayer, and to mock praise, and to have a laugh out of the character of him who fears God."
Reason--It's Proper Place
"Some say their reason declares certain doctrines of revelation to be untrue, and that is enough. Your reason! And what, pray, is your reason? How much is its dictum worth ? What weighs your reason in the great scale of minds ? Who made it a jndge of what its Maker ought to reveal, and ought to be, and ought to do; and to affirm that this may be true, and that may not be true? Do you say that God enkindled this light within you? True; but he meant it to illuminate its own little sphere, and not to boast itself a sun, and plant itself in the heavens, in its Maker's place and stead."
"Some say their reason declares certain doctrines of revelation to be untrue, and that is enough. Your reason! And what, pray, is your reason? How much is its dictum worth ? What weighs your reason in the great scale of minds ? Who made it a jndge of what its Maker ought to reveal, and ought to be, and ought to do; and to affirm that this may be true, and that may not be true? Do you say that God enkindled this light within you? True; but he meant it to illuminate its own little sphere, and not to boast itself a sun, and plant itself in the heavens, in its Maker's place and stead."
Worldly Amusements
"As to amusements — I mean what the world call such—we have none: the place, indeed, swarms with them, and cards and dancing are the professed business of almost all the genteel inhahitants of Huntingdon. We refuse to take part in them, or to be accessories to this way of murdering our time; and by so doing, have acquired the name of Methodist" —Cowper.
"As to amusements — I mean what the world call such—we have none: the place, indeed, swarms with them, and cards and dancing are the professed business of almost all the genteel inhahitants of Huntingdon. We refuse to take part in them, or to be accessories to this way of murdering our time; and by so doing, have acquired the name of Methodist" —Cowper.
Assurance of Salvation
Over the years we have heard some rather strange comments about Scriptural assurance, comments that we believe are Scripturally suspect. Three stand out in particular.
First, we've heard some say that we should never take our confidence in Christ as ample evidence of our salvation, that our fears and doubts should always keep us open to the possibility that we are lost.
Second, we've heard others say that the very fact we have doubts about our salvation is good evidence we are saved. In short, doubts are really a positive sign of salvation.
And, third, some have said that regeneration is such a radical, transforming event that no one could possibly experience it and not know he is saved.
We question all three views.
As far as the first opinion is concerned, if men have received Christ as Saviour, and are trusting in Him to do for them what they cannot do for themselves (that is, to save themselves), then they are saved; and any doubts are just that . . . doubts, the natural baggage of the old nature. It is spiritually disastrous to entertain the notion that we may be deceived in our confidence in Christ--especially when we've made a sincere and conscious decision to receive Him as Saviour and trust Him exclusively for salvation.
Concerning the second opinion, we believe it's counterproductive to turn doubt into a badge of honor, into a crest of spirituality, as if doubts were a good thing. Since many theological systems can't generate any real saving assurance, they must turn the doubts they do generate into the assurance they can't. Thus doubts become a high form of assurance, even a new kind of faith!
But let's get clear on this matter: Scripture nowhere glorifies doubt as an evidence of salvation. While some may argue rather perversely that it does, Scripture remains silent. Uncertainty is never tauted as a positive evidence of salvation. Everywhere the Bible encourages believers to a large confidence, but it never puts a premium on doubt.
Scripture teaches that those who trust in Christ for the salvation He promised may know--and ought to know--they have eternal life (Jo. 3:16,36; 5:24; 2 Tim. 1:12; 1 Jo. 5:13) and should rejoice with "joy unspeakable and full of glory." Many enjoy this confidence. But it is no part of Scripture to say doubt is an evidence of this confidence.
Thankfully, all who lack saving assurance may gain it by following the directives of 2 Pet. 1:5-10. According to this text believers fall into doubts because they fail to fortify their lives with Scriptural truth. Hence, they forget they were "purged" from their "old sins," which is the same as doubting their salvation.
One thing seems clear to us. We should never encourage believers to put faith in their doubts but to doubt their doubts and to put faith in Christ, always looking unto Him as the Author and Finisher of our faith. Doubts are not a subtle form of assurance.
The third opinion is also troublesome. We've been in ministry for many years, and we've never come across a believer who has never doubted, to one degree or another, his salvation. Surely there are some out there who haven't. But we've never met them.
When we trust Christ, we are immediately regenerated. But the effects and awareness of that regeneration may not immediately manifest themselves in every case. For some they do; for others they don't. Ultimately, however, all believers will experience some sense of assurance, even if dimly and fleetingly, no matter how many doubts they have.
Unfortunately, some struggle with doubts most of their lives and never attain to a steady assurance. Some of this is due to poor instruction, some to misunderstanding how the Spirit bears witness to this truth, some to a slow realization of all we have in Christ, and some to the personalities of believers themselves.
Far be it from us to give men a false confidence regarding their spiritual condition. However, we can rightly affirm the salvation of all who look to Christ and Him alone to save them and to keep them saved (Jo. 3:14-18; 10:29,30; Ro. 8:35-39), all doubts aside. Jesus promised He'd save all who believe on Him. We must be careful not to unChristianize men because they have doubts. We must not crush the "bruised reed" or quench the "smoking flax" (Mt. 12:20).
Over the years we have heard some rather strange comments about Scriptural assurance, comments that we believe are Scripturally suspect. Three stand out in particular.
First, we've heard some say that we should never take our confidence in Christ as ample evidence of our salvation, that our fears and doubts should always keep us open to the possibility that we are lost.
Second, we've heard others say that the very fact we have doubts about our salvation is good evidence we are saved. In short, doubts are really a positive sign of salvation.
And, third, some have said that regeneration is such a radical, transforming event that no one could possibly experience it and not know he is saved.
We question all three views.
As far as the first opinion is concerned, if men have received Christ as Saviour, and are trusting in Him to do for them what they cannot do for themselves (that is, to save themselves), then they are saved; and any doubts are just that . . . doubts, the natural baggage of the old nature. It is spiritually disastrous to entertain the notion that we may be deceived in our confidence in Christ--especially when we've made a sincere and conscious decision to receive Him as Saviour and trust Him exclusively for salvation.
Concerning the second opinion, we believe it's counterproductive to turn doubt into a badge of honor, into a crest of spirituality, as if doubts were a good thing. Since many theological systems can't generate any real saving assurance, they must turn the doubts they do generate into the assurance they can't. Thus doubts become a high form of assurance, even a new kind of faith!
But let's get clear on this matter: Scripture nowhere glorifies doubt as an evidence of salvation. While some may argue rather perversely that it does, Scripture remains silent. Uncertainty is never tauted as a positive evidence of salvation. Everywhere the Bible encourages believers to a large confidence, but it never puts a premium on doubt.
Scripture teaches that those who trust in Christ for the salvation He promised may know--and ought to know--they have eternal life (Jo. 3:16,36; 5:24; 2 Tim. 1:12; 1 Jo. 5:13) and should rejoice with "joy unspeakable and full of glory." Many enjoy this confidence. But it is no part of Scripture to say doubt is an evidence of this confidence.
Thankfully, all who lack saving assurance may gain it by following the directives of 2 Pet. 1:5-10. According to this text believers fall into doubts because they fail to fortify their lives with Scriptural truth. Hence, they forget they were "purged" from their "old sins," which is the same as doubting their salvation.
One thing seems clear to us. We should never encourage believers to put faith in their doubts but to doubt their doubts and to put faith in Christ, always looking unto Him as the Author and Finisher of our faith. Doubts are not a subtle form of assurance.
The third opinion is also troublesome. We've been in ministry for many years, and we've never come across a believer who has never doubted, to one degree or another, his salvation. Surely there are some out there who haven't. But we've never met them.
When we trust Christ, we are immediately regenerated. But the effects and awareness of that regeneration may not immediately manifest themselves in every case. For some they do; for others they don't. Ultimately, however, all believers will experience some sense of assurance, even if dimly and fleetingly, no matter how many doubts they have.
Unfortunately, some struggle with doubts most of their lives and never attain to a steady assurance. Some of this is due to poor instruction, some to misunderstanding how the Spirit bears witness to this truth, some to a slow realization of all we have in Christ, and some to the personalities of believers themselves.
Far be it from us to give men a false confidence regarding their spiritual condition. However, we can rightly affirm the salvation of all who look to Christ and Him alone to save them and to keep them saved (Jo. 3:14-18; 10:29,30; Ro. 8:35-39), all doubts aside. Jesus promised He'd save all who believe on Him. We must be careful not to unChristianize men because they have doubts. We must not crush the "bruised reed" or quench the "smoking flax" (Mt. 12:20).
Tuesday, May 25, 2010
Religion Gone Amok
"THE first Baptist church in America, was founded at Providence in 1639. Their sentiments spreading into Massachusetts, in 1651, the general court passed a law against them, inflicting banishment for persisting in the promulgation of their doctrines. In 1650, Quakers making their appearance in Massachusetts, the legislature of that colony passed several laws against them. No master of a vessel was allowed to bring any one of this sect into its jurisdiction on penalty of 1001.—Other still severer penalties were inflicted upon them in 1657, such as cutting their ears, and boring their tongues with a hot iron. They were at length banished on pain of death; and for refusing to go, were executed in 1656."
Christian Baptist, 1824
"THE first Baptist church in America, was founded at Providence in 1639. Their sentiments spreading into Massachusetts, in 1651, the general court passed a law against them, inflicting banishment for persisting in the promulgation of their doctrines. In 1650, Quakers making their appearance in Massachusetts, the legislature of that colony passed several laws against them. No master of a vessel was allowed to bring any one of this sect into its jurisdiction on penalty of 1001.—Other still severer penalties were inflicted upon them in 1657, such as cutting their ears, and boring their tongues with a hot iron. They were at length banished on pain of death; and for refusing to go, were executed in 1656."
Christian Baptist, 1824
We've Come a Long Way, Baby!
The following is a transcript from the primitive judicial code, which existed in the state of Connecticut, during the time of the first settlement, and their immediate descendants, commonly called the "Blue Laws of Connecticut."
1. No one shall be a freeman, or give a vote, unless he be converted, or a member in full communion of one of the churches allowed in this dominion.
2. No one shall hold any office who is not sound in the faith, and faithful to this dominion; and whoever gives a vote to such person shall pay a fine of one pound. For the second offense he shall be disfranchised.
3. No Quaker, or dissenter from the established worship of this dominion, shall be allowed to give a vote for the election of magistrates or any officer.
4. No food or lodging shall be afforded to a Quaker, Adamite, or other heretic.
5. If any person turns Quaker, he shall be banished, and not suffered to return on pain of death.
6. No priest [Roman] shall abide in this dominion. He shall be banished, and suffer death on his return. Priests may be seized by any one, without a warrant.
7. No one shall cross a river but with an authorized ferryman.
8. No one shall run on a Sabbath day, or walk in his garden, or elsewhere, except reverently to and from church.
9. No one shall travel, cook victuals, make beds, sweep houses, cut hair or shave on the Sabbath.
10. No woman shall kiss her child on Sabbath or fasting days. No one shall buy or sell lands without a permission of the selectmen.
11. A drunkard shall have a master appointed by the selectmen, who is to debar him the privilege of buying or selling.
12. No minister shall keep a school.
13. A debtor in prison, swearing he has no estate, shall be let out and sold to make satisfaction.
14. Whoever sets fire to the woods, and burns a house, shall suffer death; and persons suspected of the crime shall be imprisoned without the benefit of bail.
15. No one shall read common prayer, keep Christmas or saint's day, make minced pies, dance, play cards, or play on any instrument of music, except the drum, the trumpet, and the jewsharp.
16. Every male shall have his hair cut round according to a cap.
The following is a transcript from the primitive judicial code, which existed in the state of Connecticut, during the time of the first settlement, and their immediate descendants, commonly called the "Blue Laws of Connecticut."
1. No one shall be a freeman, or give a vote, unless he be converted, or a member in full communion of one of the churches allowed in this dominion.
2. No one shall hold any office who is not sound in the faith, and faithful to this dominion; and whoever gives a vote to such person shall pay a fine of one pound. For the second offense he shall be disfranchised.
3. No Quaker, or dissenter from the established worship of this dominion, shall be allowed to give a vote for the election of magistrates or any officer.
4. No food or lodging shall be afforded to a Quaker, Adamite, or other heretic.
5. If any person turns Quaker, he shall be banished, and not suffered to return on pain of death.
6. No priest [Roman] shall abide in this dominion. He shall be banished, and suffer death on his return. Priests may be seized by any one, without a warrant.
7. No one shall cross a river but with an authorized ferryman.
8. No one shall run on a Sabbath day, or walk in his garden, or elsewhere, except reverently to and from church.
9. No one shall travel, cook victuals, make beds, sweep houses, cut hair or shave on the Sabbath.
10. No woman shall kiss her child on Sabbath or fasting days. No one shall buy or sell lands without a permission of the selectmen.
11. A drunkard shall have a master appointed by the selectmen, who is to debar him the privilege of buying or selling.
12. No minister shall keep a school.
13. A debtor in prison, swearing he has no estate, shall be let out and sold to make satisfaction.
14. Whoever sets fire to the woods, and burns a house, shall suffer death; and persons suspected of the crime shall be imprisoned without the benefit of bail.
15. No one shall read common prayer, keep Christmas or saint's day, make minced pies, dance, play cards, or play on any instrument of music, except the drum, the trumpet, and the jewsharp.
16. Every male shall have his hair cut round according to a cap.
Calvinists and Tigers
"And, pray, Mr. S," said one of his fellow collegians to a leader of a religious sect in one of our universities, "pray, let me inquire what is it that you call yourself?"
"I, sir, I? Why, sir, I call myself a moderate Calvinist."
"Then, sir, let me tell you," replied the querist, "that you might just as well call yourself a tame tiger."
"And, pray, Mr. S," said one of his fellow collegians to a leader of a religious sect in one of our universities, "pray, let me inquire what is it that you call yourself?"
"I, sir, I? Why, sir, I call myself a moderate Calvinist."
"Then, sir, let me tell you," replied the querist, "that you might just as well call yourself a tame tiger."
Advice to Ministers
"The most useful servants of God have always been men of much prayer. With Whitfield it was the agony of previous prayer, far more than the intensity of thought, which made his eloquence the wonder of his day. The spiritual triumphs of Brainerd, in the wilderness, were begun and sustained by extraordinary prayer. One living minister who has been instrumental, unquestionably, in the conversion of thousands, describes his own course as one of knee-work.
"I was with a minister some time since, who had on his desk a list of the names of his young people, for whose conversion he was offering frequent and particular supplications. And he has not many superiors as a useful writer and preacher of the word. These facts are given because of the instruction they contain. Brethren, if you would be ready for using the sword of the Spirit, and courageous for thrusting it to the hilt in consciences and hearts, that men may fall before Christ; if you would, in signal victories, be like David's mighty men, your spiritual weapon, besides being oiled with affection, and polished with use, must be sharpened by much prayer; your own arm must be nerved by very much prayer; and an unseen, but omnipotent Helper brought to your side in answer to constant prayer"—Burton on Ministerial Usefulness.
"The most useful servants of God have always been men of much prayer. With Whitfield it was the agony of previous prayer, far more than the intensity of thought, which made his eloquence the wonder of his day. The spiritual triumphs of Brainerd, in the wilderness, were begun and sustained by extraordinary prayer. One living minister who has been instrumental, unquestionably, in the conversion of thousands, describes his own course as one of knee-work.
"I was with a minister some time since, who had on his desk a list of the names of his young people, for whose conversion he was offering frequent and particular supplications. And he has not many superiors as a useful writer and preacher of the word. These facts are given because of the instruction they contain. Brethren, if you would be ready for using the sword of the Spirit, and courageous for thrusting it to the hilt in consciences and hearts, that men may fall before Christ; if you would, in signal victories, be like David's mighty men, your spiritual weapon, besides being oiled with affection, and polished with use, must be sharpened by much prayer; your own arm must be nerved by very much prayer; and an unseen, but omnipotent Helper brought to your side in answer to constant prayer"—Burton on Ministerial Usefulness.
Against a Protracted Ministry
"Eustace Carey remarks in the memoirs of his uncle, Dr. Carey, 'The first and highest designation of a Christian minister respects Christ and his universal cause. The pastorate of a particular Church is a thing secondary and subordinate. The obligation involved in the first is absolute and perpetual; that of the latter is voluntary, casual, and precarious. It is granted, that the relation of pastor and flock is too solemn and too tenderly interesting to be assumed and dissolved with levity. But on the other hand, it is easily conceivable that pastors and people, from motives not always the most spiritual, may he so wrapped up in their attachment to each other as to be lamentably insensible to the more catholic claims which the cause of Christ may present to them.' Dr. Doddridge, in his lectures to his students, says, 'Go to a place at first where you do not intend to spend your lives, if it may be the means of making you easy for a time, and place you in a situation for usefulness and improvement.'
"Wesley once remarked, 'I know, were I myself to preach one whole year in one place, I should preach both myself, and most of my congregation asleep. Nor can I believe it was ever the will of our Lord that any congregation should have only one teacher. We have found, by long and constant experience, that a frequent change of teachers is best.' Besides these extracts from judicious and experienced ministers in modern times, allow me to add, that Jesus Christ did not fix himself in some one situation, and exercise his ministry exclusively, or even principally in that; but he 'went about doing good.' 'And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom,' &c. 'And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom,' &c. I think we do not read of the Apostle Paul abiding more than three years in any one situation."
"Eustace Carey remarks in the memoirs of his uncle, Dr. Carey, 'The first and highest designation of a Christian minister respects Christ and his universal cause. The pastorate of a particular Church is a thing secondary and subordinate. The obligation involved in the first is absolute and perpetual; that of the latter is voluntary, casual, and precarious. It is granted, that the relation of pastor and flock is too solemn and too tenderly interesting to be assumed and dissolved with levity. But on the other hand, it is easily conceivable that pastors and people, from motives not always the most spiritual, may he so wrapped up in their attachment to each other as to be lamentably insensible to the more catholic claims which the cause of Christ may present to them.' Dr. Doddridge, in his lectures to his students, says, 'Go to a place at first where you do not intend to spend your lives, if it may be the means of making you easy for a time, and place you in a situation for usefulness and improvement.'
"Wesley once remarked, 'I know, were I myself to preach one whole year in one place, I should preach both myself, and most of my congregation asleep. Nor can I believe it was ever the will of our Lord that any congregation should have only one teacher. We have found, by long and constant experience, that a frequent change of teachers is best.' Besides these extracts from judicious and experienced ministers in modern times, allow me to add, that Jesus Christ did not fix himself in some one situation, and exercise his ministry exclusively, or even principally in that; but he 'went about doing good.' 'And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom,' &c. 'And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom,' &c. I think we do not read of the Apostle Paul abiding more than three years in any one situation."
Different Preachers
"Those that are all in exhortation, no whit in doctrine, are like to them that snuff the candle, but pour not in oil. Again, those that are all in doctrine, nothing in exhortation, drown the wick in oil, but light it not; making it fit for use, if it had fire put to it, but as it is, rather capable of good, than profitable for the present. Doctrine without exhortation makes men all brain, no heart; exhortation without doctrine makes the heart full, leaves the brain empty. Both together make a man. One makes a wise man, the other good; one serves that we may know our duty, the other that we may perform it. I will labour in both, but I know not in whether more. Men cannot practise unless they know; and they know in vain if they practise not"—Bishop Hall.
"Those that are all in exhortation, no whit in doctrine, are like to them that snuff the candle, but pour not in oil. Again, those that are all in doctrine, nothing in exhortation, drown the wick in oil, but light it not; making it fit for use, if it had fire put to it, but as it is, rather capable of good, than profitable for the present. Doctrine without exhortation makes men all brain, no heart; exhortation without doctrine makes the heart full, leaves the brain empty. Both together make a man. One makes a wise man, the other good; one serves that we may know our duty, the other that we may perform it. I will labour in both, but I know not in whether more. Men cannot practise unless they know; and they know in vain if they practise not"—Bishop Hall.
Emmons On Preaching
"A young man having preached for the Dr. one day, was anxious to get a word of applause for his labour of love. The grave Dr. however did not introduce the subject, and his young brother was obliged to bait the hook for him.—'I hope, sir, I did not weary your people by the length of my sermon to-day.' 'No sir, not at all; nor by the depth either.' The young man was silent."
"A young man having preached for the Dr. one day, was anxious to get a word of applause for his labour of love. The grave Dr. however did not introduce the subject, and his young brother was obliged to bait the hook for him.—'I hope, sir, I did not weary your people by the length of my sermon to-day.' 'No sir, not at all; nor by the depth either.' The young man was silent."
How to Keep a Good Minister and Make Him Better
By Dr. Humphrey
__________
1. Esteem him very highly in love for his work's sake.
2. Attend punctually upon his ministry.
3. Give him a chance to grow.
4. Encourage him to deal very plainly with you.
5. Give him a comfortable support.
6. Don't grudge him some few weeks [vacation], at least four.
7. Rally round him, when he is either openly assailed, or clandestinely undermined.
The Primitive Church Magazine
By Dr. Humphrey
__________
1. Esteem him very highly in love for his work's sake.
2. Attend punctually upon his ministry.
3. Give him a chance to grow.
4. Encourage him to deal very plainly with you.
5. Give him a comfortable support.
6. Don't grudge him some few weeks [vacation], at least four.
7. Rally round him, when he is either openly assailed, or clandestinely undermined.
The Primitive Church Magazine
Hey Preacher, Have You Ever Said These Swear Words?
"Is there such a thing as ministerial swearing? It does seem that some phrases and words, such as, "In God's name, let us," etc., and "I want to say that such things are damnable," need to be condemned not only as rude but as actually sinful. And it is truly disgusting to hear the "(hlc)- er-(hie)-old-fellow-(hie)" of the drunken man imitated."
The Methodist Review (1904)
"Is there such a thing as ministerial swearing? It does seem that some phrases and words, such as, "In God's name, let us," etc., and "I want to say that such things are damnable," need to be condemned not only as rude but as actually sinful. And it is truly disgusting to hear the "(hlc)- er-(hie)-old-fellow-(hie)" of the drunken man imitated."
The Methodist Review (1904)
Plain Preaching
"Bernard, preaching one day very scholastically, the learned thanked him, but not the godly; but when, another day, he preached plainly, the good people came blessing God for him, and gave him many thanks; which some scholars wondering at, "Ah,"said he, "yesterday I preached Bernard, but to-day I preached Christ. It is not learning, but teaching, not the wisdom of words, but the evidence and demonstration of the Spirit, that is welcome to saints."
"Bernard, preaching one day very scholastically, the learned thanked him, but not the godly; but when, another day, he preached plainly, the good people came blessing God for him, and gave him many thanks; which some scholars wondering at, "Ah,"said he, "yesterday I preached Bernard, but to-day I preached Christ. It is not learning, but teaching, not the wisdom of words, but the evidence and demonstration of the Spirit, that is welcome to saints."
Progress or Regress: You Decide.
Here's an interesting quote from the late professor George P. Fisher from article he wrote on, "The Elements of Puritanism." In the introduction to his essay, Fisher describes the sadness an early New England Puritan would feel over the changes that took place in his worship within a hundred years of his own day.
"If a Connecticut or Massachusetts Puritan of the first age of New England were to revisit the places where he once dwelt, he would be not a little amazed, and—supposing him to retain his former opinions— not in the least gratified at the ecclesiastical changes which would first meet his eye. He would experience the same feeling of surprise and regret almost everywhere among the ancient abodes of Puritanism, in the Old World and the New.
"In the room of the plain meeting-house, whose architecture was conformed to no historic model, although possessed of a certain dignity and comeliness of its own, he would find his descendants, in most of the large and in not a few of the smaller towns, gathering within the walls of a Gothic structure, mediaeval in its forms and associations. Raising his eyes to the spire, he would be astonished at beholding a cross on its summit, restored to the place whence he had indignantly dislodged it. Entering, with a frown, within the arched door, he would find the interior illuminated with mingled colors, transmitted through stained glass, resembling that which his contemporaries broke out of the window of Canterbury Minster and St. Paul's, in the days of the Civil War. If it were Sabbath, and the hour of worship, he would not have time to soothe the feeling excited by this transformation of a Puritan conventicle before his ears would be offended with the sound of instrumental music, and he would descry the organ, which he had excluded from the sanctuary, reinstated in its old place of honor. According to the unpublished diary of the late President Stiles, of Yale College, the first organ ever introduced into a Nonconformist congregation in England or America was placed in a Congregationalist meeting-house in Providence, in 1770. It was a wonder and a scandal unto many. One had been used before at Princeton College, but not in the Sunday services; and the misgivings occasioned there by the use of it in college prayers had caused it, Dr. Stiles informs us, to be laid aside.
"A few years ago, I visited the old church at Zurich where Zwingle preached, the edifice from which, having the same opinion on the matter of church music as the Puritans, he had, notwithstanding his fondness for the musical art, and his skill in it, expelled the organ ; and there I found the organ again in its place, and was told by the sexton that it had been brought in only a fortnight before, after three centuries of exile, the way for its return having been paved by a previous use of a melodeon. The same retrogression in this particular takes place generally, though in some localities more tardily than in others. Hardly more than a score of years have passed since an organ was allowed in the First church in New Haven—the church founded by John Davenport.
"Returning to our Puritan visitor to the Congregational and Presbyterian churches of the present day, we observe that his grief and astonishment would only have begun on the discovery of the mutations which have been just described. His displeasure, if he were a Massachusetts Puritan of the early day, would be excited at hearing the Scriptures read by the minister without comment, a practice which in his time was regarded as reprehensible. And this displeasure would be aggravated on hearing the minister read, and the people or a choir sing, hymns by uninspired authors. He might, in some congregations, hear the Lord's Prayer repeated in concert, the responsive reading of the Psalms, and other liturgical exercises which he had been wont to regard with reprobation. If favored with an invitation to a wedding, he would experience a pang, if not retire in disgust, at seeing the ring placed on the bride's finger. The participation of a minister in the ceremony might itself be offensive to him, since marriage in the old Puritan colony was by the civil magistrate exclusively. So a religious service at a funeral, and especially at a grave, would strike him as a revival of a dangerous custom, a custom adapted to encourage superstition—which the Puritan community had, therefore, sternly discarded. If emotions of sorrow and condemnation would arise in his mind in view of these innovations, what would be his impressions on seeing his descendants engage in the celebration of Christmas, in the commemoration of Easter, and even in delivering and hearing Lenten lectures for their spiritual edification ?"
Here's an interesting quote from the late professor George P. Fisher from article he wrote on, "The Elements of Puritanism." In the introduction to his essay, Fisher describes the sadness an early New England Puritan would feel over the changes that took place in his worship within a hundred years of his own day.
"If a Connecticut or Massachusetts Puritan of the first age of New England were to revisit the places where he once dwelt, he would be not a little amazed, and—supposing him to retain his former opinions— not in the least gratified at the ecclesiastical changes which would first meet his eye. He would experience the same feeling of surprise and regret almost everywhere among the ancient abodes of Puritanism, in the Old World and the New.
"In the room of the plain meeting-house, whose architecture was conformed to no historic model, although possessed of a certain dignity and comeliness of its own, he would find his descendants, in most of the large and in not a few of the smaller towns, gathering within the walls of a Gothic structure, mediaeval in its forms and associations. Raising his eyes to the spire, he would be astonished at beholding a cross on its summit, restored to the place whence he had indignantly dislodged it. Entering, with a frown, within the arched door, he would find the interior illuminated with mingled colors, transmitted through stained glass, resembling that which his contemporaries broke out of the window of Canterbury Minster and St. Paul's, in the days of the Civil War. If it were Sabbath, and the hour of worship, he would not have time to soothe the feeling excited by this transformation of a Puritan conventicle before his ears would be offended with the sound of instrumental music, and he would descry the organ, which he had excluded from the sanctuary, reinstated in its old place of honor. According to the unpublished diary of the late President Stiles, of Yale College, the first organ ever introduced into a Nonconformist congregation in England or America was placed in a Congregationalist meeting-house in Providence, in 1770. It was a wonder and a scandal unto many. One had been used before at Princeton College, but not in the Sunday services; and the misgivings occasioned there by the use of it in college prayers had caused it, Dr. Stiles informs us, to be laid aside.
"A few years ago, I visited the old church at Zurich where Zwingle preached, the edifice from which, having the same opinion on the matter of church music as the Puritans, he had, notwithstanding his fondness for the musical art, and his skill in it, expelled the organ ; and there I found the organ again in its place, and was told by the sexton that it had been brought in only a fortnight before, after three centuries of exile, the way for its return having been paved by a previous use of a melodeon. The same retrogression in this particular takes place generally, though in some localities more tardily than in others. Hardly more than a score of years have passed since an organ was allowed in the First church in New Haven—the church founded by John Davenport.
"Returning to our Puritan visitor to the Congregational and Presbyterian churches of the present day, we observe that his grief and astonishment would only have begun on the discovery of the mutations which have been just described. His displeasure, if he were a Massachusetts Puritan of the early day, would be excited at hearing the Scriptures read by the minister without comment, a practice which in his time was regarded as reprehensible. And this displeasure would be aggravated on hearing the minister read, and the people or a choir sing, hymns by uninspired authors. He might, in some congregations, hear the Lord's Prayer repeated in concert, the responsive reading of the Psalms, and other liturgical exercises which he had been wont to regard with reprobation. If favored with an invitation to a wedding, he would experience a pang, if not retire in disgust, at seeing the ring placed on the bride's finger. The participation of a minister in the ceremony might itself be offensive to him, since marriage in the old Puritan colony was by the civil magistrate exclusively. So a religious service at a funeral, and especially at a grave, would strike him as a revival of a dangerous custom, a custom adapted to encourage superstition—which the Puritan community had, therefore, sternly discarded. If emotions of sorrow and condemnation would arise in his mind in view of these innovations, what would be his impressions on seeing his descendants engage in the celebration of Christmas, in the commemoration of Easter, and even in delivering and hearing Lenten lectures for their spiritual edification ?"
Preachers Must Be Men of Study
Earnest study is absolutely necessary for us preachers. We can't afford to limp along in this area. We've been called to know the Book and the God of the Book, and only by serious, daily study can we accomplish that.
Unlike the lazy and half-committed, we must continually add to our knowledge stock and build our resources. Being successful with God and effective among men requires a Bible saturated life and a careful interaction with the best literary labors of the saved and unsaved alike.
Preaching is mentally demanding. And it can drain the most powerful and gifted men. To keep ourselves bright and vital, therefore, we must daily refresh ourselves by interacting with books and brethren. This will keep us lively and current. As one has said, "Old thoughts like old sermons soon fail to satisfy."
Without freshness the best of us will grow passionless and boring. We must take care not to isolate ourselves too narrowly or cultivate an exclusively private world. In short, we must be men of both private study and public sympathy. We must enjoy our calling and our community.
We like the advice of A. J. Rowland:
"The Word of God is pre-eminently the minister's text-book, and he should allow nothing to divert him from its daily and constant study. Nevertheless, while a man makes his Bible the main object of his study, he will, at the same time, with this as a centre, widen his range so as to take in as much as possible of general knowledge. In this way he will understand his Bible better, keep himself in vital sympathy with the age in which he lives, secure his future, and do a work which otherwise would be impossible."
Earnest study is absolutely necessary for us preachers. We can't afford to limp along in this area. We've been called to know the Book and the God of the Book, and only by serious, daily study can we accomplish that.
Unlike the lazy and half-committed, we must continually add to our knowledge stock and build our resources. Being successful with God and effective among men requires a Bible saturated life and a careful interaction with the best literary labors of the saved and unsaved alike.
Preaching is mentally demanding. And it can drain the most powerful and gifted men. To keep ourselves bright and vital, therefore, we must daily refresh ourselves by interacting with books and brethren. This will keep us lively and current. As one has said, "Old thoughts like old sermons soon fail to satisfy."
Without freshness the best of us will grow passionless and boring. We must take care not to isolate ourselves too narrowly or cultivate an exclusively private world. In short, we must be men of both private study and public sympathy. We must enjoy our calling and our community.
We like the advice of A. J. Rowland:
"The Word of God is pre-eminently the minister's text-book, and he should allow nothing to divert him from its daily and constant study. Nevertheless, while a man makes his Bible the main object of his study, he will, at the same time, with this as a centre, widen his range so as to take in as much as possible of general knowledge. In this way he will understand his Bible better, keep himself in vital sympathy with the age in which he lives, secure his future, and do a work which otherwise would be impossible."
Keeping Expository Preaching in Perspective
We must direct our preaching to specific ends. We must declare God's truth and call believers to bring their lives into conformity to it. There must be a point to it all. We must distinguish between preaching to a particular end and simply relaying information. Sharp, crisp preaching on specific issues must be held in balance with line-by-line preaching.
We enjoy expository preaching. Perhaps ninety percent of all our preaching follows that method. Yet, as worthwhile as expository preaching is, it can become an excuse for not addressing sin or other important issues in a timely manner. Preachers must not become so hidebound to a single method that it hinders their pastoral responsibilities.
At times abandoning the line-by-line approach and adopting a topical or thematic method is exactly what is needed. While it's often frowned upon today, selecting specific verses that address important Christian truths of duty and doctrine, and then driving those truths home with power and clarity, will sometimes do more for believers than an entire line-by-line book study.
Preachers must not stay with a method of preaching that keeps them from confronting sin or other important matters. Sometimes the line-by-line approach is too slow and doesn't get either the preacher or his people to where they need to be fast enough. Preachers must be flexible in this area. Nurturing Christians is an art--and a lot of hard work.
We must direct our preaching to specific ends. We must declare God's truth and call believers to bring their lives into conformity to it. There must be a point to it all. We must distinguish between preaching to a particular end and simply relaying information. Sharp, crisp preaching on specific issues must be held in balance with line-by-line preaching.
We enjoy expository preaching. Perhaps ninety percent of all our preaching follows that method. Yet, as worthwhile as expository preaching is, it can become an excuse for not addressing sin or other important issues in a timely manner. Preachers must not become so hidebound to a single method that it hinders their pastoral responsibilities.
At times abandoning the line-by-line approach and adopting a topical or thematic method is exactly what is needed. While it's often frowned upon today, selecting specific verses that address important Christian truths of duty and doctrine, and then driving those truths home with power and clarity, will sometimes do more for believers than an entire line-by-line book study.
Preachers must not stay with a method of preaching that keeps them from confronting sin or other important matters. Sometimes the line-by-line approach is too slow and doesn't get either the preacher or his people to where they need to be fast enough. Preachers must be flexible in this area. Nurturing Christians is an art--and a lot of hard work.
Monday, May 24, 2010
Spiritual Problems among the Calvinist Clergy
During the days of William and Gilbert Tennent there were many problems among the Calvinist clergy, especially among the Presbyterians and Congregationalists. The most serious problem was that many weren't saved. Dead orthodoxy reigned everywhere. And there was a derth of converted preachers. Many of the Tennent men "complained of the dead orthodoxy of the churches, of the lack of genuine piety in the ministry, and of the great need of converted ministers."
This same concern was echoed by Charles Finney, who often complained that many of the preachers he met were lost and had no vital testimony for Christ. The Calvinist system had produced an entirely new category of unregenerate elect, those who were waiting for the "day of God's converting power" but hadn't yet received it. The situation was dire.
Interestingly, during the ministries of the Tennents, Whitefield, and Finney, many predestinarian preachers were raised from the coffin of Calvinism into the salvation of Christ. One man noted the spiritual condition of many in those days, "No inconsiderable portion of the ministers, and multitudes of church members, were ignorant of the gospel as an inward and spiritual power"
Such may be a harsh judgment, but the observations of many bear it out. And Calvinism was no cure.
During the days of William and Gilbert Tennent there were many problems among the Calvinist clergy, especially among the Presbyterians and Congregationalists. The most serious problem was that many weren't saved. Dead orthodoxy reigned everywhere. And there was a derth of converted preachers. Many of the Tennent men "complained of the dead orthodoxy of the churches, of the lack of genuine piety in the ministry, and of the great need of converted ministers."
This same concern was echoed by Charles Finney, who often complained that many of the preachers he met were lost and had no vital testimony for Christ. The Calvinist system had produced an entirely new category of unregenerate elect, those who were waiting for the "day of God's converting power" but hadn't yet received it. The situation was dire.
Interestingly, during the ministries of the Tennents, Whitefield, and Finney, many predestinarian preachers were raised from the coffin of Calvinism into the salvation of Christ. One man noted the spiritual condition of many in those days, "No inconsiderable portion of the ministers, and multitudes of church members, were ignorant of the gospel as an inward and spiritual power"
Such may be a harsh judgment, but the observations of many bear it out. And Calvinism was no cure.
The Organ and Spiritual Worship
In the early days, Episcopalians and Congregationalists greatly enjoyed the organ in their services. However, some cast a dark eye on using the organ in worship because, more often than not, the best organists were worldlings who played for hire and who often played on weekdays for public theaters.
The fear was that organ playing would become an end in itself, a mere performance, an opportunity for the less spiritual to strut their stuff and build their names as an accomplished musician. And, since organ music was often hard, if not impossible, to sing to, church folks were reduced to mere spectators, to mere concert or opera onlookers.
The struggle to justify organ performances as spiritual worship troubled certain preachers who believed true worship centered on worshipping God in spirit and in truth. How far an organ performance, no matter how perfectly done, furthered that quest was an anguish. Is a beautiful musical performance a diversion from solemn worship? Can beauty be an enemy of worship if not brought forth from a devout heart?
Certainly God requires a spiritual worship, a worship that corresponds to the principles of godly devotion. But how far such principles can be realized by hired servants who may be strangers to God's grace is hard to say. Such questions may not plague believers as they once did, but they certainly troubled many in the early liturgical churches.
In the early days, Episcopalians and Congregationalists greatly enjoyed the organ in their services. However, some cast a dark eye on using the organ in worship because, more often than not, the best organists were worldlings who played for hire and who often played on weekdays for public theaters.
The fear was that organ playing would become an end in itself, a mere performance, an opportunity for the less spiritual to strut their stuff and build their names as an accomplished musician. And, since organ music was often hard, if not impossible, to sing to, church folks were reduced to mere spectators, to mere concert or opera onlookers.
The struggle to justify organ performances as spiritual worship troubled certain preachers who believed true worship centered on worshipping God in spirit and in truth. How far an organ performance, no matter how perfectly done, furthered that quest was an anguish. Is a beautiful musical performance a diversion from solemn worship? Can beauty be an enemy of worship if not brought forth from a devout heart?
Certainly God requires a spiritual worship, a worship that corresponds to the principles of godly devotion. But how far such principles can be realized by hired servants who may be strangers to God's grace is hard to say. Such questions may not plague believers as they once did, but they certainly troubled many in the early liturgical churches.
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