Friday is for Fire and Brimstone

(by J. C. Ryle)

Hanging over the brink of the bottomless pit!

"And they said to the mountains and to the rocks,
"Fall on us and hide us from the face of the One
seated on the throne and from the wrath of the
Lamb, because the great day of their wrath has
come! And who is able to stand?" Revel. 6:16-17

Life is uncertain!

Time is short!

Eternity is near!

Judgment is sure!

Sudden death to the converted sinner, is sudden glory.

Sudden death to the unconverted sinner, is sudden hell.

Unconverted reader! Your danger is far greater
than I can describe!

There is but a step between you and the worm
which never dies, and the fire which is never
quenched! You are literally hanging over the
brink of the bottomless pit!

Escape for your life!

Flee from the wrath to come!"

These childish dissipations!

(taken from John Newton's Letters)

Writing to a worldling, John Newton says--

"If you were to send me an inventory of your pleasures;
how charmingly your time runs on, and how dexterously
it is divided between the coffee-house, play-house, the
card-table, and tavern, with intervals of balls, concerts,
etc.; I would answer, that most of these I have tried over
and over, and know the utmost they can yield, and have
seen enough of the rest, most heartily to despise them all.

I profess I had rather be a worm crawling on the ground,
than to bear the name of 'man' upon the poor terms of
whiling away my life in an insipid round of such insignificant
and unmanly trifles! Alas! how do you prostitute your talents
and capacity, how far do you act below yourself--if you know
no higher purpose of life than these childish dissipations!"

A Vendetta Against Compromise

Do you ever get the feeling that sinners must be deaf, dumb, blind, and stupid to continue in their sin? I do.

All the time.

But you know what fascinates me even more? It's those Christians who know their sin, and shortcomings; but turn a complacent eye toward them, and would rather flirt with the darkness than stand fully in the light of the Christian life. I mean, seriously, I know folks who seem like their entire life is about seeing how much of the world they can cram into the Christian life.

How much bad language can I use.....and still be called a Christian?
How many tasteless movies can I watch.....and still be called a Christian?
How immodest can my clothes be.....and still be called a Christian?
How little can I study the Word.....and still be called a Christian?
How little can I go to church....and still be called a Christian?
How much can I party and drink.....and still be called a Christian?
How bad can my life look from the outside....and still be called a Christian?

It seems that the order of the day is "compromise, with a side of Christianity, please". And it irks me to no end. And then to top it off, I catch myself compromising too! Agh! Woe is me! I am undone! What ever happened to being "sanctified", being set apart?

"Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" - 1 Peter 2:11

We're NOT content being strangers and pilgrims. Would we much rather be friends with the world, than to be looked upon as "straight-laced strangers". I can't tell you how many times I've heard, "College is the time to get all the 'fun' out of your system". Do what!? Are we willing to yield an entire season of our life unto Satan and his minions for the false hope of 'getting it our of our system'?! God forbid.

"Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you" - 1 Peter 4:4

Spiritual oddities! That's what we are called too! Strangers to the world and it's pleasures. Lost people should look at us and think it odd, that WE DO NOT RUN WITH THEM! Do they look at you as just another one of the guys or girls? I mean, we should be ignorant of Satan's devices, not familiar with every nook and cranny of them.

"I want you to be wise as to what is good and innocent as to what is evil." - Romans 16:19

And our Christian witness! Oh, what of that?! We don't claim the name of Christ without having the responsibility to reflect His image to the world. Did Jesus eat with sinners? You bet he did! And I praise God for it, because we are those sinners whom Christ dines with. But Christ AFFECTED those sinners, they didn't INFECT Him. Do you see the difference? I mean, we take the knowledge of an ensured eternal salvation - and our own personal relationship with Christ - and walk into a girl's apartment at 9pm, and then don't walk out until 8 in the morning - and expect the world to assume the best!

"Abstain from all appearance of evil." - 1 Thessalonians 5:22

You are not representing yourself any more. You are representing your Lord. My Lord. So forgive me for having a vendetta against compromise, but it's killing our witness!

One foot in hell

(taken from Horatius Bonar's, "The Three Crosses")

"I tell you the truth, today you will be with Me in paradise." - Luke 23:43

"The saved thief is a specimen of what the cross is appointed
to do. Sin abounding, grace super-abounding.

What is yon cross erected for? To save souls!
See, it saves one of the worst; one who had done
nothing but evil all his days!

What does that blood flow for? To wash away sin!
See, it washes one of the blackest!

What does yon Sufferer die for? To pardon the
guiltiest! Not merely to save from hell, but to open
Paradise to the chief of sinners--to open it at once;
not after years of torment, but "today." Today "with
Me." Yes, Jesus goes back to heaven with a saved
robber at His side! What an efficacy in the cross!
What grace, what glory, what cleansing, what healing,
what blessing--at yonder cross! Even "in weakness"
the Son of God can deliver--can pluck brands from
the burning--can defy and defeat the evil one! Such
is the meaning of the cross! Such is the interpretation
which God puts upon it, by saving that wretched thief.

See how near to hell a man may be--and yet be
saved! That thief, was he not on the very brink of the
burning lake--one foot in hell; almost set on fire by
hell? Yet he is plucked out! He has done nothing but
evil all his days--down to the very last hour of his life;
yet he is saved. He is just about to step into perdition,
when the hand of the Son of God seizes him and lifts
him to Paradise!

Ah, what grace is here!

What boundless love!

What power to save!

Who after this need despair?

Truly Jesus is mighty to save!

See how near a man may be to Christ--and
yet not be saved. The other thief is as near the
Savior as his fellow--yet he perishes. From the
very side of Christ--he goes down to hell. From
the very side of his saved fellow--he passes into
damnation. We see the one going up to heaven
--and the other going down to hell.

This is astonishing--and it is fearful!

Oh, what a lesson--what a sermon is here!"

Prayer and Absolute Predestination

Charles Spurgeon on Predestination in Prayer (commentary on Luke 11:9):
"Another objection has been raised that is very ancient indeed, and it has a great appearance of force. It is raised not so much by skeptics as by those who hold a part of the truth. It is this: prayer can certainly produce no results because the decrees of God have settled everything and those decrees are immutable. Now, we have no desire to deny the assertion that the decrees of God have settle all events. Certainly, it is our full belief that God has foreknown and predestined everything that happens in heaven above or in the earth beneath. I fully believe that the foreknown station of a reed by the river is as fixed as the station of a king, and the chaff from the hand of the winnower is steered like the stars in their courses. Predestination embraces the great and the little; it reaches to all things. The question is, Why Pray? Might it not as logically be asked, Why breathe, eat, move, or do anything? We have an answer that satisfies us; namely, our prayers are in the predestination, and God has as much ordained His people's prayers as anything else. So, when we pray, we are producing links in the chain of ordained facts. Destiny decrees that I should pray - I pray. Destiny decrees that I will be answered - the answer comes to me."

(Jerome Zanchius on Absolute Predestination, 1516-1590)

"Without a due sense of predestination, we shall lack the
surest and the most powerful inducement to patience,
resignation and dependence on God under every spiritual
and temporal affliction. How sweet must the following
considerations be to a distressed believer!

(1) There most certainly exists an almighty, all-wise
and infinitely gracious God.

(2) He has given me in times past, and is giving me
at present (if I had but eyes to see it), many and
signal intimations of His love to me--both in a way
of providence and grace.

(3) This love of His is immutable; He never repents
of it nor withdraws it.

(4) Whatever comes to pass in time, is the result
of His will from everlasting, consequently

(5) my afflictions were a part of His original plan,
and are all ordered in number, weight and measure.

(6) The very hairs of my head are (every one) counted
by Him, nor can a single hair fall to the ground but in
consequence of His determination. Hence

(7) my distresses are not the result of chance, accident
or a fortuitous combination of circumstances, but

(8) the providential accomplishment of God's purpose, and

(9) designed to answer some wise and gracious ends, nor

(10) shall my affliction continue a moment longer than
God sees fit.

(11) He who brought me to it, has promised to support
me under it, and to carry me through it.

(12) All shall, most assuredly, work together for His glory
and my good, therefore

(13) "The cup which my heavenly Father has given me to
drink, shall I not drink it?" Yes, I will, in the strength He
imparts, even rejoice in tribulation. I will commit myself
and the event to Him, whose purpose cannot be overthrown,
whose plan cannot be disconcerted; and who, whether I am
resigned or not, will still go on to work all things after the
counsel of His own will."

Tuesday Quote Day? Yeah, Why Not?

Have a blessed Tuesday folks, and thank God for "this grace wherein we stand" -Romans 5:2.


===============================================

"All I can say is that I'll not be changing. I will go to the grave with the convictions I have." - Ian Paisley

"Weave a circle round him thrice,
And close your eyes with holy dread.
For he on honey-dew hath fed,
And drunk the milk of Paradise."
- Samuel Taylor Coleridge

"We hence learn, that when we find any people prone to this or that vice, it ought to be resisted with greater diligence; for Satan almost always employs this artifice - that when he finds us prone to this or that vice, he directs all his efforts to drive us headlong into it." - John Calvin (Commentaries on Zechariah)

"O for a thousand tongues to sing
My great Redeemer’s praise,
The glories of my God and King,
The triumphs of His grace!

Look unto Him, ye nations, own
Your God, ye fallen race;
Look, and be saved through faith alone,
Be justified by grace."
-Charles Wesley

"I...heard the voice of many angels, numbering thousands upon thousands." Revelation 5:11

When I come back like Jordan..

It’s been a very long time since my last post here. In fact, my name plate was removed from the locker and I’m having to wear a new number since they put mine in the rafters.. or maybe the attic.. whichever. For some reason I felt compelled to post this and since it’s past my bedtime and tomorrow begins a new week of work, I’ll make this intro brief. End scene..

Go ye therefore, making disciples of all nations.. every word in that line is important.. every single one. Something that I am often torn between, at least in how it plays out is the age old debate of Calvinism and Armenianism. That shows up in many different things.

The other day I was having a conversation with a southern Baptist church planter who happened to be getting his car serviced and I remember him saying something I have heard often which is, ‘we should be less concerned with those who have already heard the gospel and more concerned with those who have never heard it’ or something like that. A friend the other day said a few things of similar nature, one being a quote I’ve heard for a while saying ‘we’ve no business sharing the gospel with the same person twice when there are many who have never heard it once.’ (of course they say it takes people in the Asian culture where I traveled an average of 7 times hearing before they believe so I guess we can just skip that billion or so people. Maybe just drop some leaflets) And again, ‘we shouldn’t talk so much about the second coming when there are many who have never heard about the first.’ (though Paul spent two letters talking about it to the church in Thessalonica..)

There is some truth there but there is perhaps greater error (aside from this- if you also think it is possible to lose your salvation as some who are non-Reformed in thinking do, then you are in a bit of a predicament to say that we should not worry so much about those who are already saved so that we might focus on those who have not heard. It brings to mind images of a comedic act in which one makes a batch of cookies, puts them in the oven and upon returning finds they have all been eaten. So, again they make a batch and place them in the oven, but each time they return they find there are more missing than they have made. My mother feels like that frequently when my brothers and I are home for the holidays)

I think the problem here is precisely that we have not heard the full gospel, the true gospel, and we do not understand that which we have heard. If we truly understood it then we could not help but be affected by it in a life altering sort of way. That life alteration would result in us sharing the gospel. I am certain not everyone is called to be a missionary, though perhaps everyone might be called to at some time or season and in saying this I mean missionary in the sense that we commonly think of it and not as it might more accurately be stated. For I cannot deny that we are all called to be missional in our mindset and though that word is not found in the word base of Microsoft it should be on the forefront of every Christian’s mind. We are to be missional in how we live our lives but we are not all called to go overseas.

The great error in those previous statements and many others following that general line of thought is all that matters is whether a person is saved or not. It’s as if we think, and this is more particularly what the church planter I spoke with was discussing though it is not an unfamiliar topic of conversation- it’s as if we think the chief end of God is the salvation of men. The what? It’s as if we think the chief end of God is the salvation of men. But the chief end of men is rather the glory of God (thank you Paul, Luther, Spurgeon, and a great multitude of others including Reedhead and the infamous Ten Shekels and a Shirt sermon).

Truth be told, there are a great many evangelists who are not concerned at all with following the whole great commission. They are only concerned with spreading about seed and perhaps that is not all bad as they are working in accordance with their gifting (one sows, another waters, God provides the increase). The problem comes when that person then believes there is no other way, there is no other right. And I see this most often with evangelists. They are completely unable to understand why everyone is not exactly like them. They tend to value other gifts as something less than theirs and maybe not even in a conscious way. They don’t think that’s what they are doing. They are concerned that people are not sharing their faith with tracts and the ten commandments everywhere they go. There are worse concerns to have. If that were our greatest problem there could be far worse things. But in fact it can lead to a very great problem indeed and one that is very widespread now. And that is one of immaturity and naivety among believers. It is no good for those barely saved to go about as ministers of the Word. They should first know the Word. Not to say that they cannot share. It is certainly a powerful thing to speak of what the Lord has done but that is perhaps all one is able to do when first saved. The eyes have not yet fully adjusted to the Light and many things are still unclear. Yet these are those who represent Christians as a whole. And it is not just those who are young in years but those who are immature in their faith as a general rule. But I’m way off topic here so let me return from my digressions.

God is not a means to man’s end. Man’s salvation is a bi-product of God’s love. God’s glory is the chief end of man. Were it true that the thing of chief importance were man’s salvation then we would indeed be fools to do anything but share the gospel and we may well be fools if we did not sell all our possessions and go elsewhere in the world to speak of a God whom many do not yet know by name. However, Scripture never says anything at all along these lines. It is a heinous crime that we would place ourselves above Christ in such a way. It is God’s glory and that alone for which we must strive and this takes on many different patterns and designs. Our lives as living sacrifices- this is our spiritual act of worship. That looks like a million different things. And besides, the command was never to go forth and simply tell people about Jesus. The command was (and is) to make disciples of all nations. A disciple is much more than a ‘convert.’ The problem is not that we are lacking in people who have heard and even believed The problem is that we have shallow and immature Christians who are not growing and maturing who have no clue what it is they assented to a belief in. Were we to truly make disciples, there would be no issues with a lack of people to go overseas or a lack of people sharing the gospel because they would know what that truly means. Evangelists do little good by simply telling people to share their faith and only telling them one way to do it as if it were the only way. God judges the heart and not the act, but the act can still have consequences and we are certainly seeing those today.

So, press onto maturity for there is an urgent need for growth. There is an urgent need for your growth. Your walk effects me because we are part of the same body. My walk effects you. Let us then press on, being surrounded by such a great cloud of witnesses!

goodnight and Godspeed

EP

Avoiding Nonsense in Worship Songs - from WorshipMatters.com

Ben Arbor, from BelievingJesus.org, recently turned me on to a weblog by Bob Kauflin entitled, Worship Matters - in which Mr. Kauflin comments on finding the grace of God in corporate worship. Upon perusing his archives, a book review that Kauflin wrote caught my eye. The book was called "And Now Let's Move Into a Time of Nonsense: Why Worship Songs are Failing the Church", written by Nick Page. If the title wasn't catchy enough, the book is only 121 pages...whoop! And from quotes like this, it seems like Mr. Page may be on the right track: "Worship songs are not solely vehicles for personal expression, they're invitations to corporate worship. If you want to write stuff that only you can understand then keep a diary, otherwise you have to cut the rest of us some slack; you have to help us understand."

I think on my next stop in to Amazon.com, I may just have to spring for it. I'll let you know what I think (i promise...lol). Until then, check out Kauflin's entire review below, and if you want to, sing along with this jiving corporate worship tune:

"La da da, la da da, la da da" -again!
"La da da, la da da da" -that'a way! one more time!
"La da da, la da da, la da da" -okay, now one more time!
"La da da, la da da da" -yesss. now close your eyes and sing!
"La da da da" -mmmm. Thank you Jesus.

All rights reserved - Lincoln Brewster (c) 2006 Integrity Music

==========================================================

(From WorshipMatters.com - Bob Kauflin)

Avoiding Nonsense in Worship Songs

"I don't even know how I came across a book I read recently called, "And Now Let's Move Into a Time of Nonsense: Why Worship Songs are Failing the Church." It's by Nick Page, a prolific UK author.

What I do know is that I'm not aware of another book on congregational song that is as insightful, humorous, helpful, and brief (a real plus from my perspective). In only 121 pages, Nick covers a brief history of worship music, why the words we sing matter, how modern culture has influenced us, the importance of technique, the problem of language, and helpful suggestions for what we can do. Letters from a fictitious worship leader named Kevin Molecule are scattered throughout the book. If you're familiar at all with the modern worship culture, these letters are at the same time painful and very funny. In fact, the whole book is that way.

Nick explains his reason for writing the book: "I wrote this out of sheer frustration with the quality of the words we sing in church. The book argues that we have bought into a pop-song model of worship songs, where the words are secondary to beat and melody. The result is songs which are filled with a strange semi-Biblical code and which suffer from poor technique. Above all it encourages writers to really think about the words of their songs and whether they really communicate truth about God."

As with most books I read, there are a few points I would nuance, or say differently, or perhaps even disagree with. But the insightful observations and specific applications throughout the book make this a valuable resource for anyone who cares about the songs the church sings.

Here are a few quotes to whet your appetite:

On the words we sing: "This is why the words of worship songs matter. They convey the truth - the truth to which we are supposed to respond. They aren't just sounds to enable us to join in the melody. They are the means by which the mind understand what God has done for us." p. 30

On emotions: "I'm not knocking emotion. As we saw in the last chapter, emotion is part of our response to God. A non-emotional Christian is someone who has forgotten how to feel; but, equally, a completely emotional Christian is someone who has forgotten how to think. Too often worship times are judged, not on whether people were changed or challenged or renewed, but on the response of the crowd, the 'buzz' in the building. This is not a reliable indicator of the presence of God. I frequently feel intense emotions when Watford scores a goal. But I wouldn't claim that God had much to do with it." p. 41

On large Christian events: "I am not knocking these big events. Indeed, hearing God speak to me at a main meeting at Spring Harvest changed my life. I will be forever grateful for that. But we always have to keep checking that, at these big events, people are worshipping God and not just enjoying the band." p. 45

On unclear lyrics: "Worship songs are not solely vehicles for personal expression, they're invitations to corporate worship. If you want to write stuff that only you can understand then keep a diary, otherwise you have to cut the rest of us some slack; you have to help us understand."

I could go on, but I think you get the point. And don't get the idea that the entire book simply bashes modern worship songs. No, Nick is seeking to humbly admonish us to sing and write songs that serve God's purposes for music in the church.

"Done right, hymns and worship songs touch people's hearts. This is beyond the emotional pull that I talked of earlier, it's something far deeper. Make the words right and they will write themselves on people's hearts. Make the words right and they will form part of people's lives. Make the words right and they will open people's eyes to the reality of God. Make the words right and, as they sing them, God will come home to people's hearts." p. 112

My prayer is that God will use this little book to promote the writing of great worship songs for His glory."

Nuff Said....

Oh wait....one more thing....'BOUT TIME!

Ok, now that's it.

Nice catch Mark Dodge.

Gig'em Ags.

Review of Crowder's "the eschatology of bluegrass"

Ok, so David Crowder wrote a book. Actually more than one, if you are keeping track. I recently borrowed his latest entitled, "Everybody Wants to go to Heaven, But Nobody Wants to Die - or (the eschatology of bluegrass). I read it in a mere 3 days, which (even though it is only about 250 pages in length) is a nice feat for me - seeing as I rarely ever finish any book, no matter how good, or how short.

Before I get too far, let me give you a little background on Crowder and me. I don't know diddly about him. If we were contestants on the "Newly Weds", I would probably get all of his answers wrong (and be wondering why I'm married to a man, and why this man looks like he escaped from an Austin hippy farm - they have those you know...seriously...). I had heard his name around the Christian bubble for a year or so, but hadn't paid any attention - seeing as he was a "contemp" (murmured with a contemplatory look on my face), and we don't like 'those' kind around these parts. Yeah, yeah, I'm a traditionalist...so shoot me. And while you are at, rather than tell me to put my hands up - play me one of those modern worship songs - cause some where in it, there's got to be the line "raise your hands, and dance around" - and then you can shoot me...I may even be asking for it by then.

That being said, I do try to keep an open mind/heart/ear/eye. I borrowed a few cds and this book from a buddy and started on my journey to come to know the artist/writer known as David Crowder. So on to the book:

The book is not really all about bluegrass. And really, it’s not even all about eschatology. In fact, I'm a little hard pressed to explain to you just "what" it is all about. Crowder, and co-author Mike Hogan do a fantastic job of writing, I'll give them that. The problem is, half the time, you can't tell what there writing about, or what (if anything) this story has to do with that one. I would've stopped reading altogether at the second chapter, if not for one overriding factor - Crowder is a humorous nut-job.

Some would say, "He got jokes". And he does. But he also has problems sticking to a logical progression of ideas - and this makes you want to give somebody a dead arm (perhaps not Crowder, cause you know he doesn't know any better - I mean, he's a musician, not a novelist - but maybe his momma...j/k). By the end of the book, I felt like sitting his publisher down, and explaining why loosely related (if at all) instant messages, emails, and lists do not make for interesting reading material. What held my interest, was the slim hope that sooner or later, he would get to "the eschatology of bluegrass" part of the book. But increasingly, I felt as if, we would never get past the "Crowder". Hey, and he might be a pretty sweet guy - but I didn't plan on reading his own personal diary/minibio/attempt at a research paper, and wanted to hear about bluegrass.

Throughout the book, Crowder progresses through a look at the joint histories of the soul, and bluegrass. Alongside of these, he tells the story of an old woman, a priest, and little boy. Mixed in with this, he sprinkles in a few pages here and there of misc instant messages and off-the-wall footnotes (and oh the footnotes - although many are humorous - most are just, well, intriguing at best, and annoying at worst)...(yay for 5 commas in one sentence...whoop!).

I guess one could come away from this book with a new view on the soul. Maybe. But throughout the book, I came to a greater, and greater awareness that these pages were written - not for strangers - but for fans. That would explain the personal 'rabbit trails' he insisted on following until their end, and perhaps even the assumption that his readers were more interested in him, than eschatology or bluegrass.

Overall -
Crowder fans: eh, it's worth a shot.

Un-Crowder fans: don't look for anything other than a main course of Crowder with a side of music and soul.

And speaking of Crowder's music (if any care): a banjo doesn't make you bluegrass, nor does an affinity for Bill Monroe.

-BH

P.S. - Somebody please break his speak-and-spell

My Lord, I did not choose You

(A hymn written by Josiah Conder-1836)

"My Lord, I did not choose You,
For that could never be;
My heart would still refuse You,
Had You not chosen me.
You took the sin that stained me,
You cleansed me, made me new;
Of old You have ordained me,
That I should live in You.

Unless Your grace had called me
And taught my op’ning mind,
The world would have enthralled me,
To heav’nly glories blind.
My heart knows none above You;
For Your rich grace I thirst;
I know that if I love You,
You must have loved me first."

An excellent way of commenting upon the Bible

(Thomas Watson)

"How I love Your teaching! It is my meditation
all day long." Psalm 119:97

"Chrysostom compares the Scripture to a garden,
every truth is a fragrant flower, which we should
wear, not on our bosom--but in our heart!

David counted the Word "sweeter than honey
and the honeycomb". There is that in Scripture
which may breed delight. It shows us the way . . .
to riches: Deut 28:8, Prov 3:30;
to long life, Psalm 34:42;
to a kingdom, Heb 12:28.

Well then may we count those the sweetest hours
which are spent in reading the holy Scriptures; well
may we say with the prophet, "Your words were
found, and I ate them. Your words became a
delight to me and the joy of my heart."

Conform to Scripture. Let us lead Scripture lives.
Oh that the Bible might be seen printed in our
lives! Do what the Word commands. Obedience is
an excellent way of commenting upon the Bible.
"Teach me Your way, O Lord--and I will walk in Your
truth." Let the Word be the sun-dial by which you
set your life. What are we the better for having the
Scripture--if we do not direct all our speech and
actions according to it? What are we the better for
the rule of the Word--if we do not make use of it,
and regulate our lives by it? What a dishonor is it
to religion--for men to live in contradiction to
Scripture! The Word is called a "light to our feet"
It is not only a light to our eyes to mend our sight
--but to our feet to mend our walk. Oh let us lead
Bible lives!

Be thankful to God for the Scriptures. What a
mercy is it that God has not only acquainted us
what His will is, but that He has made it known
by writing! The Scripture is our pole-star to
direct us to heaven, it shows us every step we
are to take; when we go wrong--it instructs us;
when we go right--it comforts us.

Adore God's distinguishing grace, if you have
felt the power and authority of the Word upon
your conscience; if you can say as David, "Your
word has quickened me." Christian, bless God
that He has not only given you His Word to be
a rule of holiness--but His grace to be a principle
of holiness. Bless God that He has not only written
His Word, but sealed it upon your heart, and made
it effectual. Can you say it is of divine inspiration,
because you have felt it to be of lively operation?
Oh free grace! that God should send out His Word,
and heal you; that He should heal you--and not
others! That the same Scripture which to them is
a dead letter--should be to you a savor of life!"

Are we in bondage to the "liberty" that is found in Christ?

Are we in bondage to the "liberty" that is found in Christ?

Weird question I know, but try and follow...

Take me for example. I don't drink alcohol. What does that make me?

Well, I've heard:

-Legalist
-Teetotaler
-Too-religious
-A Catholic in denial
-A misguided Southern Baptist
-A judgmental, high and mighty hypocrite
-and many others...

But is that true? Does abstaining from alcohol make me a legalist, and so on? And do I hurt my Christian witness by refusing to exercise my Christian liberty to drink?

I say today: No, No, and NO!

Frankly, I'm tired of being philosophically slapped around by those Christians who feel called to consume a 'cold one'. I do not. And attacking my decision on the basis of Christian liberty is a pitiful attempt at good doctrine. Christian liberty is just that - liberty. A sinner in bondage to his sin is set free by the blood of Jesus Christ. But what is this sinner free from? And perhaps, just as importantly,...what is he set free 'unto'?

Every election year, I hear the familiar tag line: "If you don't vote, you have no right to complain." Is that so? Well, tell that to every single one of the founding fathers. None of those men voted for the King of England - and yet by their complaints and Declaration[s] of Independence, we have a country today. Tell that to the millions of women who could not vote before the mid-20th century, and the millions of black Americans that could not vote for the majority of our nation's history. Did they have no right to complain? They did, and they do.

And what about us today? What does it mean to have the right to vote? Countless men and women have fought and died so that we could enjoy this right, right? Wrong. Last time I checked, there weren't too many American wars fought over universal suffrage at the ballot box. Voting is a right, but not a command, nor a compulsory law - rather it is a choice. Not only between candidates, but also between voting altogether. Now, don't get me wrong, I think people should vote - and I vote every chance I get...but it is a choice. The choice to vote is just as viable as the choice to abstain...

Did you catch that parallel? We are at liberty to vote. Not forced into the voting booth at the end of an AK47, but informed with times, registration drives, and candidate forums - and then allowed the opportunity. Men can choose to vote, and like the word liberty implies, they can choose not too. Why is it then, when our brothers and sisters in Christ choose not to drink alcohol they are labeled, maligned, and counted as blind religionists? We think that a reason must immediately be brought forth to validate their choice, and proof-texts must quickly be offered to bolster their cause. This is sinful. We indeed, try to bind their consciences with our own, and our views on what liberty means. And frankly, we've got it all wrong...

If Christian liberty is what it claims to be (and I believe it is), God's grace DOES NOT demand of us to use alcohol. One is not a legalist who uses his Christ-given liberty to abstain from liquor, nor should he be labeled as one. Christians are just as much at liberty to drink, as they are to never drink a drop in their lives. Take heed that your liberty is not used to judge another man's conscience? 1 Corinthian 10:29. A man can enjoy the liberty that is in Christ, just as much with a drink in his hand, as he can without one.

Galatians 5:13
"For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another."

Give me liberty, and give me Life,
BH

The Church

I'm reading an interesting book right now that is really challenging me on my perspective on "the Church." So what is the Church? I think we really all have the idea of a building with a steeple built into our minds, but I think I can say for certainty that the mandate for a steeple is not in the Bible. And the idea of Church being a building- well, it's really not there either. So what does the Bible say? We are the Church.

Now, I'm not saying that you shouldn't partake in the Church. I think that Church in the traditional sense is probably essential for most people to grow in their faith. But how is this for a though: when ever you are out with some of your other buddies out on Northgate, you're still the Church... so how are people seeing you?

So where am I going with this. Gandhi said, "You must be the change you want to see in the world." Now, there is no such thing as the "perfect Church." A church building is made up of imperfect people, and we are all sinners. How could you expect it to be? But rather than chasing after an illusion- finding the perfect church, we should focus on BEING the perfect Church. And if a generation of people take that philosophy, of truly being radical in living out their lives rather than waiting for "the church" to take care of everything, well, the Church would be embracing the lifestyle that I believe is the model of the New Testament.

The early Church was focused on people, on passion, and on the pursuit of a relationship with Jesus and proselytizing that to others. That needs to be our job, wherever that leads us.

The most devouring idol in all the world!

(Richard Baxter "The Sinfulness of Flesh-Pleasing")

"Their destiny is destruction, their god is their stomach,
and their glory is in their shame. Their mind is on earthly
things." Philippians 3:19

"Flesh-pleasing is the grand idolatry of the world. The flesh
is the greatest idol that ever was set up against God.

That is a man's God, which he . . .
takes for his chief good,
and loves best,
and is most desirous to please.
And this is the flesh, to every sensualist.

He "loves pleasure more than God." He "minds the things
of the flesh," and "lives" for it, and "walks after it." He
"makes provision for it, to satisfy its appetite and lusts."
He "sows to the flesh, and fulfills its lusts."

It is not primarily the bowing of the knee and praying
to a thing--which constitutes idolatry. It is the loving,
and pleasing, and obeying, and seeking, and delighting
in a thing--which is idolatry.

So the loving of the flesh, and pleasing it, and serving
it, and obeying it, and seeking and delighting in its
pleasures--is the grand idolatry--more than if you
offered sacrifices to it!

And so the flesh is God's chief enemy, because it has
the chief love and service which are due to Him. The
flesh robs Him of the hearts of all people who are
carnal and unsanctified. All the Baals, and Jupiters,
and Apollos, and other idols of the world put together,
have not so much of the love and service due to God,
as the flesh alone has. If other things are idolized by
the sensualist, it is but as they subserve his flesh, and
therefore they are made but inferior idols.

The flesh is not only the common idol--but the most
devouring idol in all the world! It has not, as inferior,
flattered idols have--only a knee and compliment, or now
and then a sacrifice or ceremony--but it has the heart,
the tongue, the body to serve it!

The flesh is loved and served by the sensualist, "with all
his heart, and with all his soul, and with all his strength."
They forsake God for the flesh. They forsake Christ, and
heaven, and their salvation for it. They forsake all the
solid comforts of this life, and all the joys of the life to
come for it. They sell all that they have, and lay down
the price at its feet. Yes, more than all they have, even
all their hopes of what they might have to all eternity!
They suffer in the flames of hell forever, for their flesh!

How vile an idol is the flesh! It is a great a madness to
serve an idol of silver, or gold or stone, or wood. But is
it any better to serve an idol of flesh and blood--which
is full of filth and excrement within, and the skin itself,
the cleanest part, is ashamed to be uncovered? Is this
a god to sacrifice all that we have to? and to give all
our time, and care, and labor, and our souls, and all to?

Consider how impious and horrid an abasement it is of
the eternal God--to prefer so vile a thing before Him!
You say continually by your practice, "This filthy, nasty
flesh, is to be preferred before God--to be more loved,
and obeyed, and served. It deserves more of my time
than God. It is more worthy of my delight and love!"

It is but a few days until all their most adorned, pampered
flesh will be turned into worms' food! A few days will turn . . .
their pleasure into anguish,
their jollity into groans,
their ostentation into lamentation,
all their pride into shame.

When the skull is cast up with the spade, to make room for
a successor--you may see the hole where all the food and
drink went in; but you will see no signs of mirth or pleasure."

How vain are all earthly possessions!

(William Plumer - 1802-1880)

"Meaningless! Meaningless! Utterly meaningless!
Everything is meaningless!" Ecclesiastes 1:2

How vain are all merely earthly possessions!

How unstable is popular favor!

How uncertain are riches!

How soon our pleasures may be followed by pains!

When parents rejoice at the birth of a child, they
know not how soon they may weep over his dead
body, without an assurance that his soul is saved.

Solomon thoroughly tried the world. His sober inspired
judgment was that all was utterly meaningless! The
sooner we reach this conclusion ourselves—the
wiser shall we be!

"Now all has been heard; here is the conclusion of the
matter: Fear God and keep His commandments, for this
is the whole duty of man. For God will bring every deed
into judgment, including every hidden thing, whether it
is good or evil." Ecclesiastes 12:13-14

Our Sins at the Seminary (Part VI)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)

"Thirdly, I will now proceed to give you a few directions to guard you against the danger which your experience will testify I have not exaggerated.

1. Endeavor to acquire a deep conviction of the necessity of spiritual religion, as an important part of your present and future character. Do, my dear brother, survey the subject on every side; consider it in every point of view; trace it in all its bearings, all its connections. Let no suggestion of Satan, no insinuation of your own depravity—lessen in your estimation the importance of this ministerial qualification. Look at the ministers who most excel—and those who are the most deficient. Think of the glowing ministrations of that great man whose public and private services you found so profitable and delightful during your stay at Romsey. What unction attends all his labors; and oh, what success! I can assure you, there is much truth in Abraham Booth's remark—that it is from a pastor's defects in piety, that his principal deficiencies and his chief dangers arise. For there is no reason to fear, that if tolerably furnished with gifts—that he will be remarkably deficient or negligent in any known branch of pastoral obligation, while his heart is alive to the enjoyments and duties of piety.

2. Impress your mind with the danger arising to personal piety, from the causes I have already specified. Of this object never for a moment lose sight; never think yourself beyond the necessity of caution and watchfulness. Let a holy trembling take possession of your soul. Consider that you have a treasure to preserve among thieves. Exercise an incessant jealousy over your own heart.

3. Consider the guilt of such a defect—yes, the guilt, the guilt! For if it is sinful in a Christian to be lukewarm, how much criminality attaches to such a frame of soul when found in a student or a pastor! The deceitfulness of your own heart will frequently suggest, by way of apology, that it is impossible in such a situation to avoid it, that the rigor of your studies requires relaxation.

My dear brother, nothing can justify the decay of real religion in the soul of anyone, least of all in a student or minister! I do assure you, I can never look back without pain upon my academic years; for though I then endeavored to justify myself under a too considerable declension of piety, now I exclaim "O Lord, you make me to possess the sins of my youth." It is impossible for us to say how many of the trials of our future ministry, are retributive visitations for our sins at the seminary.

4. Be exceedingly strict and conscientious in observing the times, and maintaining the spirit, of personal devotion. In whatever danger a Christian is placed, I have no great apprehension of his safety, when he continues constant in secret prayer. In having separate studies, you posses every advantage for the performance of this momentous duty. Let nothing ever induce you to give up the time, whatever it be that solicits it, which is allotted to this sacred exercise. Be exceedingly careful so to arrange your studies, as to have sufficient time for your visits to the throne of grace. Rather than part with the opportunity for this, and thus incur the frown of God—carry an imperfect lesson to your tutor, though it may bring upon you his censure and the laughter of your fellow-students. And let your prayers ever embrace the subject which I now am endeavoring to impress upon your heart. Your petitions will bind you to fresh watchfulness—and your watchfulness will impel you to fresh prayer.

5. It will greatly assist you to set apart occasional extraordinary seasons of devotion—say one afternoon every month. There is no one circumstance which I find so adapted to check the progress of lukewarmness, and to promote an opposite frame—as this very edifying practice. During the common routine of stated duties, the soul is apt to be lulled into a lethargy from which nothing is so likely to rouse it as a season of extraordinary devotion. On such occasions call your spirit to a reckoning, examine its accounts, reprove it for negligence, and stimulate it to greater diligence. Not one direction which I have yet given deserves so well your serious regard as this. I speak from experience, and do therefore urge it upon you with the utmost importunity.

6. Occasionally select the most holy of your fellow-students for a time of spiritual conversation and prayer. Never mind what their talents are—just so long as they have much piety. Choose such a one for a bosom friend. Converse and pray over your difficulties and dangers.

I must now, my dear brother, leave to your devout attention these few hints. If you needed an admonition to attend to the subject of this letter, I could upon my bended knees beseech you at your very feet—as you valued your own comfort and usefulness, the salvation of sinners, the glory and favor of God—to take the most earnest heed to the piety of your own heart. Happy indeed will your unworthy brother feel, if his loving effort, weak as it is, should contribute to a purpose so important and so desirable.

Commending you to God and the word of his grace, I remain your affectionate brother,
J. A. James."

=====================================================
To this I say, "Amen, and Amen."
- bh

Ours Sins at the Seminary (Part V)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)

"Secondly, I will now, my dear brother, point out those circumstances in your present situation, in which the vigor of personal piety is in danger of being relaxed. It is certainly a melancholy reflection that there should be any circumstance likely to be injurious to piety, in that very situation where it sojourns for a while for the purpose of being better qualified to teach its own nature and enforce its own practice.

Yet so it is. Not, however, that there is anything in academic institutions naturally and essentially unfavorable to it; if there were, the prejudices which many have imbibed against them would be too well founded to be easily overthrown. Still there are circumstances which, through the imperfections of the best men, are likely, unless constantly watched, to issue in this baneful consequence. What these are I will now specify, that being apprised of the source from whence danger may be expected—you may be incited to incessant watchfulness.

1. The first source of danger I shall notice, is in the NATURE of your studies. These will of course be multiform, and by examination it will be found that each, without great watchfulness, may become injurious to piety. Let it be remembered that in an academy, divinity is studied as a science—a hallowed one, it is true, but still a science. Its evidences are canvassed, its terms are categorized, its parts are analyzed, its doctrines are classed. What till now has been treated as a system of facts and maxims—will be treated as a theory of doctrines and sentiments. Instead of listening to the holy converse of Christian friends comparing their experience with the Scriptures of truth, and mutually helping each other forward through all the difficulties of the path to Zion—you will frequently think and speak and read of religion as merely an intellectual study.

The Bible, which you had never read but as a Christian, you will peruse as a student. You will pray—to learn to conduct public prayer with decorum and edification. You will compose sermons, and listen to the composition of others, that you may learn to preach. You will hear the most solemn, the most melting truths of the Word of God mentioned and conversed on, without any of that feeling or that reverence with which you had ever been accustomed to listen to them. You will hear sermons in the academy for the sake of exercising your analytical talents, until you find it difficult to lay aside the academics in the most solemn and serious engagements. Where, without some exceedingly strong counteracting force, all this tends—you have perhaps, my dear brother, felt before now, to your no small distress and humiliation. Where, without incessant vigilance, will such a state of things lead us—but to the most frigid, barren, deathlike regions of lukewarmness itself!

2. The CLOSE APPLICATION which it will be found necessary to pay to your studies, will frequently endanger the prospects of your personal piety. Goaded by the reproofs of your tutors, or impelled by the rivalry of the students—you will carry on your pursuits with a closeness of attention that will sometimes render you deaf to the call of that hour that summons you to the closet of devotion and the mercy-seat of God. In this particular, my dear brother, your danger will be found peculiarly imminent; indeed, still greater by the suggestions of a deceitful heart, that the neglect is excused by the cause of it.

3. The NOVELTY of a great part of your studies will also open a source of danger. Your mind is traveling through a country almost new to you; objects before unseen will be perpetually starting up before you, not only soliciting your attention, but highly deserving of it; and as new situations are always a trial of piety—you will need all the care which it is possible your soul can exercise, to prevent your mind being so occupied with the novelties of your present situation, as to neglect those important concerns—which nothing should be so bright as to eclipse, or so great as to obscure.

4. The COMPANIONS of your studies will render great caution absolutely necessary. Those who ought to be helpmates, will frequently become snares. Some of them, it may be feared, entered the academy with but little personal piety—and have been gradually losing what little they had, since they have been there. Others, with dispositions far more jocular and volatile than is consistent with much seriousness and spirituality, are apt, in unbending the mind after the rigors of a close application to study—to run into an excess of levity and unsanctified hilarity. Amidst such circumstances, it is easy to perceive that fervent piety is endangered.

The student, I acknowledge, must have occasional relaxation from intellectual labor. His health, his spirits, require it; but then even his recreations ought to be those of a man of God—such as fit him for his future work, and not such as disqualify him. Incessant joking, laughter, sarcasm—which I lament to say form the substance of that conversation which is generally maintained within the walls of a seminary—totally unfit the mind of the students for spiritual fellowship with God or each other. I beseech you, my dear brother, be upon your guard! There is something bewitching in the character of a merry fellow, even though it is united with that of a candidate for the pulpit. We love too much to be amused, to be sufficiently alarmed at the danger arising to piety from a jocular and witty disposition."

Our Sins at the Seminary (Part IV)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)


"What I intend at present is, not to prove the self-evident truth—that to teach religion we must first know it ourselves—but to insist on the infinite importance of endeavoring to maintain the vigor and life of godliness, in the midst of academic pursuits.

Whatever be the cause of such a circumstance, it is a fact which innumerable instances will verify—that many candidates for the ministerial office lose in personal piety while at a seminary, more than they gain in mental improvement. What I have seen and heard and felt on this subject, induces on your behalf, my dear brother, a degree of trembling solicitude in my mind, which only the Searcher of hearts can estimate. What I design, therefore, in this letter is,

First, To state the vast importance of your vigilant endeavors to maintain a spiritual and holy frame of mind, during the pursuit of your preparatory studies. To see this in its true light, and feel it in its full force, consider,

1. That except you cultivate such a disposition while a student, you are not likely to excel in it as a minister. I have no need to show you how necessary it is that a Christian teacher should be a spiritually-minded Christian. Much more than knowledge is surely requisite for one whose business it is to proclaim incessantly, "though we have the gift of prophecy, and understand all mysteries and all knowledge, and have not love, we are nothing." Talents may make us shine—but piety alone can make us glow. Without the unction which spirituality of mind alone can impart, our most elaborate sermons will be like the cold beams of a wintry moon, falling upon the icy bosom of the frozen lake. If, then, such a frame of mind be of any significance to you in future, the importance of cultivating it now, exceeds all expression. Such as you are in the academy now—such you will be hereafter found within the circle of pastoral engagements. I speak now not only from the dictates of abstract reasoning—but also from observation and experience. In looking round upon those who were the companions of my studies, I observe that they are the most spiritual ministers—who were the most devotional students.

2. Without eminent spirituality of mind, your studies will be in great danger of acquiring a wrong bias. This is the only channel through which your mind will or can voluntarily propel the stream of its own vigor, to the ocean of Jehovah's glory. Without this frame of heart—it is impossible either to understand the nature, perceive the design, or feel the importance of your present engagements. The object I endeavored to hold up to your view in my last letter, can be distinctly seen through no other medium than a spiritual mind. In the absence of this, you will sink into a mere self-seeking orator; or into a dull, uninteresting, philosophic lecturer; or, what is still worse, into a teacher of damnable heresies.

Perhaps it would be the first of these, for when the fervor of religion is gone from the soul, what other object can you propose to yourself in your preparatory studies, but as a qualification to enable you to become a successful candidate for popular applause? That zeal for the Divine glory, and compassion for immortal spirits—which should be the very soul of every minister's exertions—are the offspring of glowing piety, and must cease with the cause that produced them. The power of God and the spiritual welfare of man will be present to the eye, and objects of pursuit—only so long as they are present with the heart as subjects of experience. Lose from the mind the spirituality which it ought to possess, and which, I hope, yours does possess—and that moment your study is converted into the temple of a false deity. Self becomes the idol—vanity the priest—and all the attainments which your vigilance enables you to make, become so many sacrifices and acts of self-worship; while piety, like Jeremiah anticipating the desolation of the Jewish temple—stands weeping at a distance, exclaiming, "How is the gold changed—the fine gold become dim!"

Perhaps you would sink, without spirituality, into a cold, dull, uninteresting stiffness. Whatever attainments you might make, if during the process of acquiring them, devotion should evaporate—they will remain behind a mere useless sediment. Science and literature, to be useful to a minister of Jesus Christ, must be held in solution by eminent piety. Without this they will be very likely to lead us beyond dullness, and conduct us to the regions where the most pernicious errors dwell. This brings me to the third probable result of a decay of spiritual religion in a theological student, that is, an apostasy from scriptural truth. You will soon learn, my dear brother, if you have not already discovered, that during the revolution excited in the human mind by the influence of sin, its faculties were displaced; and the will and the affections, formerly the servants of the understanding, became to a very considerable extent its governors. Hence, many of the intellectual errors of mankind have resulted from the depraved state of their hearts. In ten thousand instances, a lukewarm state of the affections, has been the cause of the most pernicious errors of the judgment! The truth of God is given to us as the instrument of holiness, and when we become indifferent to the end, it is no matter of surprise that we become regardless about the means. Biblical truth is the food of spiritual religion, which, when the appetite is lost—is first disrelished, and then loathed. Were it possible for us to trace the history of their apostasy, we would certainly find that of those who have wandered into the darkest religious errors—by far the greater part commenced their dreadful career from a lukewarm heart!

3. Spirituality of mind would be likely to ensure the blessing of God upon your studies, by urging you to constant and earnest prayer. Let it be remembered that intellectual as well as moral improvement, is dependent on Divine assistance. God is the creator, the preserver, and the benefactor of the human faculties. It is in Him they live, and move, and have their being. It is God alone who can expand the judgment, invigorate the imagination, strengthen the memory, sharpen the penetration. One very considerable cause that produced the vast superiority of mind in the early Nonconformist divines above their successors, was the vast proficiency they made in personal religion.

These ideas, and many others which your own judgment will readily suggest, will tend to unfold and enforce the importance of eminent piety, to a candidate for ministerial employment."

Our Sins at the Seminary (Part III)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)

"If you keep in view as you ought, and as I pray God you may, the proper design of your academic pursuits—if your soul glows with burning zeal for the glory of God, and is penetrated with tender pity for the souls of mankind—you will with the greatest cheerfulness make any sacrifice, however costly, endure any fatigue, however oppressive. I do most earnestly entreat you, my dear brother, to consider well this great design of your residence at Hoxton. There the model of your future character will be framed, the path for your future steps will be indicated. In short, there will your whole future life in all its important results, both to yourself and others, be epitomized.

I can assure you from evidence, that without great watchfulness you will be often in danger of forgetting the precise end for which you study. If you make proficiency in learning—vanity will suggest how pleasing it is to be esteemed as a literary genius. If you should feel a deficiency compared with some of your fellow-students, envy will sometimes spur you on to diligence, with the hope of equaling or excelling these.

If you are superior to many of the others—pride will induce a kind of idolatry of your own talents. Hearing of the applause with which the attainments of some popular favorites are received, you will feel a temptation to give such a turn to your studies as shall be likely to prepare you for a share of public admiration. These and a variety of other feelings will frequently send up a mist that will hide from distinct observation the great object which revelation has already erected for your waymark, and which I have endeavored to point out to your vigilant attention.

Again, before I close this letter, I remind you that the chief design of your academic pursuits is to prepare you more extensively to glorify God in the salvation of sinners. Let this thought be the constant inmate of your soul. Let it rise up with you in the morning and lie down with you at night. Wherever you go, whatever you do, let it attend and direct you.

Reckon the duties of that day but half performed, on which you have never seriously reflected on this vast subject; and impress it upon your spirit, by making it the subject in part of almost every prayer that you present to God. As a means of fastening it more securely on your own heart, talk of it to others. Let it be the matter of conversation with those to whom it is a subject of equal interest and obligation. And be assured, my dear brother, that it will be my fervent and never-ceasing prayer to the God of all grace, that He would grant you that assistance which is necessary to keep this great object ever before your eye, surrounded with all its tremendous importance, and ever impressed upon your conscience with all its beneficial influence."

Our Sins at the Seminary (Part II)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)

"A man who is systematically trained to the terrible art of war is taught some of the modern languages, he is instructed in mathematics, mechanics, geography, history, fortification; not, however, merely for the sake of being a learned soldier—no, but a successful general in the defense of his country and the destruction of its enemies. He is taught to study, as it were, at the foot of a bastion, in the middle of a trench, pointing a cannon, storming a breach, or heading an army—and drives on his scholastic pursuits amidst imaginary shouts of war, the glories of conquest, or the shame of defeat. Fields covered with the slain, cities reduced to ruin, and prisons crowded with captives, are the objects on which he is taught that all his learning must terminate. Similar must be the manner in which your preparation for the work of the ministry is carried forward.

You will not mistake me, and suppose that I am upholding the barbarous idea which many seem to entertain—that learning for a minister of the gospel, is unnecessary. Such a sentiment can only spring from ignorance and envy. No, my brother, I attach the greatest importance to general knowledge, considered as a means subordinate to the great end which I have already specified. Learning is likely to procure respect for its possessor, is calculated not only to screen him from neglect or contempt, but to engage the attention of many who would otherwise treat him with indignant scorn. It has, in innumerable instances, abated the violence of prejudice, and conciliated esteem—where excellence the most sterling, unattended by the polish of education, would have been totally destitute of attraction.

How often have men of taste and intellect been led to hear from the lips of some able preacher the glorious gospel of the blessed God—not from any desire of spiritual edification—but merely to be pleased with the talents of the speaker; and who, when they intended only to admire the abilities of the servant, have returned adoring the grace of his Lord! In this respect, learning is useful to a minister, as it extends the probability of his success. For this end it ought to be pursued; and as this is the best motive to stimulate your mind in its academic engagements, so it is unquestionably the strongest. Who is likely to search for knowledge with the greatest ardor—the man that seeks it merely as its own reward—or he that desires it as a probable means of enlarging his qualifications as a messenger of peace?

The former has little to urge him but the prospect of personal gratification; the latter, in addition to this, has the hope of making his knowledge subservient to the best interests of his fellow-creatures. One is urged forward by selfishness somewhat refined; the other, by a benevolence which knows no limit to the extent of its desires, short of the everlasting happiness of its objects. Such a view as this of the great design of academic pursuits, would not only excite the mind to exertion, but help it to bear with patience—the rigor of intellectual toil. By having determined to arrive at the pulpit only in the regular way of preparatory study—you have undertaken what will often be found a weariness to the flesh.

Your way as a student must necessarily lead you through much which at first will present on every hand, little but alpine hills of difficulty, and desert plains of barren sterility. If you mean to apply closely to study, which I most fervently hope is your determination, there are hastening on to meet you hours and weeks and months of dry and tedious labor. And can your imagination frame one motive so encouraging, so strengthening to the mind—as the recollection that all this toil is to enable you to discharge with ability and success, the arduous and important duties of the ministerial office?"

Our Sins at the Seminary (Part I)

(taken from two letters from John Angell James to his brother Thomas
James—on beginning his studies for the Christian ministry, circa 1811-1812)


"The subject of the present letter is to state the chief end and design with which you should enter on your preparatory studies, and the great importance of ever keeping that end in view.

It is the part of folly to act before the end is chosen or the means of exertion properly arranged.

Right reason suggests to every one entering on a new career this natural inquiry—For what precise object are you about to start? It is to a neglect of this question that we are to attribute that profligate misuse of time and talent which in this world of activity, we are so frequently grieved to witness.

How many active minds, capable of great service to the world, do we see driven at random over the stage of existence, answering no other end but to teach mankind how much exertion may be wasted, for lack of a precise and proper end to guide its progress. Their whole life resembles the evening flight of the bat—a useless flutter amidst darkness and vanity. What wisdom, to say nothing of religion, dictates to you, my dear brother, at the present moment is—to fix with yourself, after serious deliberation, the precise design of your academic career, to divide between many claimants, which has the rightful authority to your supreme reverence and regard. By your preparatory studies you propose to become possessed of learning—you mean to be a minister with some education—you wish to preach with acceptance—you propose to yourself great pleasure in the attainment of knowledge. These are all ends which you may lawfully set before your mind in your present prospect; but woe be to your ill-judging mind, if any of these is your chief end. If this is the case, you will carry a curse with you to the study, and from there to the pulpit, from thence to the grave, from thence to the bar of Christ, and from thence, by a last remove, to the bottomless pit!

I am, however, persuaded better things of you, though I thus speak. Your religion has, before now, fixed this on your heart as the chief design of preparatory studies—"that you might be qualified in the use of appointed means, more fully to glorify God in the salvation of immortal souls." It is not merely to be prepared to preach, nor merely to preach well, nor to preach acceptably—but to preach successfully. And what is successful preaching, short of the conversion of immortal souls?

But what I wish to impress upon your mind is the infinite importance of keeping this great object in view through all, even the most minute of your academic pursuits. Everything is to be viewed by you in connection with this end; and only as it promotes this is anything absolutely momentous. This must remain in the midst of all your feelings and opinions, all your pursuits and exertions—the common centre to which everything by an undeviating law of attraction gravitates.

If you pore over the difficulties of language, if you read the systems of moral philosophy, if you study the accuracies of logic, if you examine the flowers of rhetoric, or demonstrate the problems of mathematics—it must not be ultimately for the purpose of becoming a classic, a philosopher, a logician, an orator, or a mathematician; but that by these means you may, in one way or other, be prepared to demonstrate, explain, and enforce to the conviction of sinners, the truths on the belief of which, their salvation depends. All are to be viewed as giving you in the order of means, a readier access to their minds, a greater power over their hearts."

For a moment of sinful pleasure

(Lewis Bayly, "The Practice of Piety" 1611)

"O the madness of man, that for a moment of
sinful pleasure will hazard the loss of an eternal
weight of glory!

Better it is to go sickly with Lazarus to heaven;
than full of mirth and pleasure, with the rich man
to hell. Better it is to mourn for a time on earth,
than to be tormented forever with devils.

Without Christ you are but . . .
a slave of sin,
death's vassal,
the food of worms,
whose thoughts are vain,
whose deeds are vile,
whose pleasures have scarcely a beginning,
whose miseries never know an end.

What wise man would incur these hellish torments,
though he might, by living in sin, purchase to himself
for a time the empire of Augustus, the riches of Croesus,
the pleasures of Solomon, the voluptuous fare and fine
apparel of the rich man? For what should it avail a man,
as our Savior says--to win the whole world for a time,
and then to lose his soul in hell forever?"

The Political Christian - Part II of our Series on Politics and Religion

Gary Ledbetter, Editor of the Southern Baptist Texan, weighed in last week, on the state of the union of Chritianity and Citizenship in America today. He makes some interesting points....

-BH

=============================

How about a fast from citizenship?
Written by Gary Ledbetter, Editor
Posted Monday, October 23, 2006
(Original article found here)


"David Kuo served as deputy director of the White House Office of Faith-Based and Community Initiatives until he resigned in 2003. He has been critical of the office’s effectiveness since that time but his opinions really made a splash in his recent book, “Tempting Faith.” The book airs some specific criticisms regarding the implementation of the administration’s faith-based initiatives. Anecdotes also highlight the apparent contempt some White House staffers have for evangelicals. He closes by suggesting that Christians should go on a “fast from politics,” in favor of compassionate works.

In an “October surprise” way, the media have made Mr. Kuo their darling in apparent hopes that Christians might be discouraged from voting this November. I have no reason to doubt the sincere intent of the book but many who are praising the work have a highly politicized agenda.

I might add that David Kuo says that he does not mean that Christians should not vote. He also claims to have had no control over the release date of the book. OK, we still find that many who are quoting joyfully from the book are skipping over his Christian testimony and his firm pro-life, conservative assertions, adding instead his “fast from politics” terminology to the chorus of people who have expressed horror at the influence, let’s face it, the existence of biblical Christianity.

His ideas, based on some disillusionment with the nuts and bolts of political influence, are being used by those who will repeat nothing else he says in service of their goal of defeating a political/moral direction they consider dangerous. Maybe this is a misinterpretation of “Tempting Faith,” but the functional difference between a pundit who equates biblical Christianity with the Taliban and an author who suggests that the process of public policy is beneath Christians is uncomfortably slim.

My question is simple. Why should we take David Kuo’s advice?

I don’t think we can step aside. We are citizens and Christians. Our Christian identity defines our citizenship. We are not free to “sit this one out” to make a point or because our feelings are hurt.

Christians are also called to affect our communities. In our culture, political engagement is one way that we can do that. Our freedom to vote is a rare freedom in the history of the world. God has used our freedom for his glory on countless occasions. One day, the only way we can impact our culture might be by disobeying the law and suffering the consequences. Here and now, we can support or oppose a cause, vote for or against a leader, and make it stick. We should do that as long as we are able.

I don’t think we should step aside. It is not ours to determine effectiveness. Some people quit when they lose the first or third or 30th time. That doesn’t change the right and wrong of an effort. If we believe God wants us to do a thing, we’re wrong to quit just because it doesn’t turn out as we wished. We don’t serve ourselves, a political party, or a candidate.

Compassion is expressed by the climate we help create for all Americans, not just the food we put in their pantry. Some stands we take, including those often-ridiculed stands for life and family, are stands of mercy for the helpless. So are stands against gambling, pornography, and expanded alcohol consumption. Hate the truth of it if you must but being for people means you must be against some things that destroy people.

The thought that we support or withhold support from a cause based on whether the other people involved respect us adequately is repugnant to me. Certainly many in government do not get Christianity. Some in our churches don’t get it either. That’s a petty reason to give up.

I don’t think we need to step aside. As indicated above, compassion and citizenship are not contradictory ideas. Mr. Kuo seems to believe that evangelical Christians typically give to and do more for political causes than they do for people. I reject the dichotomy but even so he is wrong. Those who tithe and make special offerings are far more invested in world evangelism (the greatest compassion, and one David Kuo admires) and hunger relief than we are in political campaigns. Those of us who actually participate in our churches give more time to serving people in a month than we give to assisting a political campaign in a year.

I also reject the notion that working for stronger families and a cultural respect for human life is “merely political.” Politics is the way we accomplish things in relationship with other people. Like anything else (even hunger relief), it becomes wrong and soul-less when our motivation is mercenary.

So long as we can vote for a candidate who can reasonably be judged better than his opponent, we have a real choice and can have a real influence. The possibility that someone with another agenda might be pleased to have our support does not taint the imperative for us to choose.

Consider the presidential election of 1864. Abraham Lincoln’s reelection was not a sure thing. Part of the strategy of the Confederacy was to be successful enough to convince the U.S. to give up or to convince the northern electorate to defeat Lincoln. Much of the impetus behind the Union cause—much of Lincoln’s core support—came from religious leaders who hated slavery and wanted it to end sooner rather than later. Their crusade was partially responsible for a war that had already killed hundreds of thousands of Americans. What if they, or Christian soldiers, took a year off in 1864?

What if they turned back to the “basics” of Christian ministry? What if they got tired of being labeled nuts and troublemakers by an administration under siege? What if Lincoln lost and the Union split?

This may not be as crucial a day in American politics as that one. We don’t know that, though. Citizenship by any upright means is a basic of Christian discipleship. It is not our part to judge the importance of one aspect of stewardship over another. We don’t turn aside from evangelism or personal devotion to win an issue any more than we abandon public policy to honor the Lord. We don’t do that weeks before, or after, the election.

The same Lord who saved us located us in a place and time of some influence. To reject an important tool God has placed in our hands is disobedience. In his frustration, I don’t think David Kuo knows what he’s asking of us.

Power can sway us. Access to power is seductive. Some Christian leaders have fallen under its spell to an inappropriate degree. They did not do that because of politics; they did it because they lost sight their call and of appropriate humility.

If “Tempting Faith” had ended with a call for a fast from arrogance and runaway ambition, I’d have to say “amen.” On the other hand, that closing exhortation wouldn’t have landed him on “60 Minutes.”"