The Wanderer

Quoting J. W. Alexander for support (see below), David Murray provides some helpful thoughts on simplifying sermons:

It is an interesting observation that some of the greatest sermons are deceptively simple in design and development. Simplicity in design, organisation and development is the mark of a great communicator. Complexity confounds – simplicity satisfies.

Carl Trueman responds to this:

Well, it is great to see someone striking a blow for the ‘marginalised.’ While we are at it, my wife is pretty marginalised too. As an excellent baker of cakes, she has been shunted to the very periphery of church life. Indeed, the whole of church history can be told as the story of how cake-bakers have been excluded and kept permanently on the margins: just to add insult to injury, her cakes are only ever consumed in the church lobby, after the close of the service — the symbolic exclusion, both spatial and liturgical, could not be more brutally oppressive if the thing had been managed by a politburo chief from North Korea.

Read it all. Snigger a little. What with all that’s marching into the church I am beginning to feel that, as a pastor, I am fully entitled to grieve publicly over my marginalisation in preference of the artist, the cake-baker, and the marathon-runner. I shall start my public rant soon.

The Exiled Preacher gives us a snippet from the good Doctor concerning the need to preach the whole truth in its proper context and proportion, equipping the saints of God to prevail against false teaching:

[Rome] is indeed a form of the antichrist, and it is to be rejected, it is to be denounced; but above all it is to be countered. And there is only one thing that can counter it, as I said at the beginning, and that is a biblical, doctrinal Christianity. A Christianity that just preaches “Come to Christ” or “Come to Jesus” cannot stand before Rome for a second. Probably what that will do ultimately will be to add to the numbers belonging to Rome.

We must warn them. There is only one teaching, one power, that can stand against this horrible counterfeit; it is what is called here “the whole armor of God”.

It is a biblical, doctrinal, theological presentation of the New Testament truth. That was how it was done in the sixteenth century. Luther was not just a superficial evangelist, he was a mighty theologian; so was Calvin; so were all of them. It was that great system of truth, worked out in its details and presented to the people, that undermined and even shook the Church of Rome. Nothing less than that is adequate to meet the present situation. Christian people, your responsibility is terrible. You must know the truth, you must understand it, you must be able to counter false teaching.

Christian people, your responsibility is terrible. You must know the truth, you must understand it, you must be able to counter false teaching.

The ever-punchy Spurgeon is channelled by the Pyromaniacs on the dangers of idolising academia. Spurgeon never denigrated learning, but he afforded it its proper place in the scheme of things.

In the Christian church there is, I am afraid, at this moment too much exaltation of talent and dependence upon education, I mean especially in reference to ministers.

I do not believe that a man of God who is called constantly to preach to the same people can be too thoroughly educated, neither do I believe that the highest degree of mental culture should be any injury to the Christian minister, but rather should be very helpful to him. By all means let the religious teacher intermeddle with all knowledge, let him give himself unto reading and be able mentally as well as spiritually to take the lead, but, O church of God, never set thou up human learning in the place of the Eternal Spirit, for “it is not by might nor by power, but by my Spirit, saith the Lord.”

The great wonders of apostolic times were mainly wrought by men who were illiterate in the world’s judgment; they had been taught of Christ and so had received the noblest education, but in classical studies and in philosophical speculations they were but little versed, with the exception of the apostle Paul, and he came not with excellency of speech or of wisdom. Yet the apostles and their followers preached with such power, that the world soon felt their presence.

On the slabs of stone which mark the burial places of the early Christians in the catacombs of Rome, the inscriptions are nearly all ill spelt, many of them have here a letter in Greek and there a letter in Latin, grammar is forgotten, and orthography is violated, a proof that the early Christians who thus commemorated the martyred dead were many of them uneducated persons: but for all that they crushed the wisdom of the sages and smote the gods of classic lands. They smote Jupiter and Saturn, until they were broken in pieces, and Venus and Diana fell from their seats of power. Their conquests were not by the, learning of the schools; that hindered them—the Gnostic heresy, the heresy of pretended knowledge hindered but never helped the church of God.

Even thus at this hour the culture so much vaunted in certain places is opposed to the simplicity of the gospel. Therefore I say we do not despise true learning, but we dare not depend upon it. We believe that God can bless and does bless thousands by very simple and humble testimonies; we are none of us to hold our tongues for Christ, because we cannot speak as the learned; we are none of us to refuse the Lord’s message to ourselves because it is spoken by an unlettered messenger.

We are not to select our pastors simply because of their talents and acquirements; we must regard their unction, we must look at their call, and see whether the Spirit of God is with them; if not, we shall make learning to be our brazen serpent, and it will need to be broken in pieces.

I found this little nugget attributed to a man called Rollock:

I had rather a man should stammer and babble about Christ, providing he does it sincerely and from his heart, and has before him as an object the glory of God and salvation of men, than say many things eloquently about Christ, for ostentation and vain glory.

Relief and encouragement for stammerers and babblers everywhere! What will you say to the unconverted tomorrow from the pulpit or along the pew? If all you can do is stammer and babble, let it be concerning Christ, and from a warm heart, with a view to the honour of the Lord and the salvation of the lost.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

So far in this series on Andrew Fuller’s letter seeking the assistance of his Christian hearers in promoting the interest of Christ we have considered the introduction, in which Fuller establishes the principle of cooperation upon which he will proceed. Following on from that, we have looked at the first three groups of people that pastors address and to which they minister: “serious and humble Christians”, “disorderly walkers”, and those “inquiring after the way of salvation”.

The final category in which Fuller pleads for the assistance of the saints is that of those “living in their sins” and unconcerned about salvation. Again, here he is dealing with the progress of the kingdom in an absolute sense, in the bringing of those who are in darkness into God’s marvellous light.

Alongside the second category of “disorderly walkers” this is the group with which most believers will struggle. It might be considered a relatively easy thing to encourage a healthy child of God; if someone is seeking Christ, then they might at least be inclined to hear a Christian’s efforts to point them to Jesus. However, backslidden Christians and unbelievers careless about their souls are both more likely, at least initially, to resent and resist the believer’s overtures. In both instances, a degree of courage for potential confrontation about sin is required.

Let us hear Fuller on the matter:

Fourthly, There is in all congregations and neighbourhoods a considerable number of people who are living in their sins, and in a state of unconcernedness about salvation. – Our work in respect of them is, whether they will hear or whether they will forbear, to declare unto them their true character, to exhibit the Saviour as the only refuge, and to warn them to flee to him from the wrath to come. In this also there are various ways in which you may greatly assist us. If, as heads of families, you were to inquire of your children and servants what they have heard and noticed on the Lord’s day, you would often find occasion to second the impressions made by our labours. It is also of great consequence to be endued with that wisdom from above which dictates a word in season to men in our ordinary concerns with them. Far be it from us to recommend the fulsome practice of some professors, who are so full of what they call religion as to introduce it on all occasions, and that in a most offensive manner. Yet there is a way of dropping a hint to a good purpose. It is admirable to observe the easy and inoffensive manner in which a patriarch introduced some of the most important truths to a heathen prince, merely in answer to the question, How old are thou? “The days of the years of my pilgrimage,” said he, “are a hundred and thirty years; few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers, in the days of their pilgrimage.” This was insinuating to Pharaoh that he and his fathers before him were strangers and pilgrims upon the earth – that their portion was not in this world but in another – that the life of man, though it extended to a hundred and thirty years, was but a few days – and that those few days were mixed with evil – all which, if the king reflected on it, would teach him to set light by the earthly glory with which he was loaded, and to seek a crown which fadeth not away.

You are acquainted with many who do not attend the preaching of the word. If, by inviting them to go with you, an individual only should be caught, as we say, in the gospel net, you would save a soul from death. Such examples have frequently occurred. It is an established law in the Divine administration, that men, both in good and evil, should in a very great way draw and be drawn by each other. The ordinary way in which the knowledge of God is spread in the world is, by every man saying to his neighbour and to his brother, Know the Lord. It is a character of gospel times, that “Many people shall go and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” Add to this, by visiting your neighbours under affliction you would be furnished with many an opportunity of conversing with them to advantage. Men’s consciences are commonly awake at such seasons, whatever they have been at others. It is as the month to the wild ass, in which they that seek her may find her.

Finally, Enable us to use strong language when recommending the gospel by its holy and happy effects. – Unbelievers constantly object to the doctrine of grace as licentious; and if they can refer to your unworthy conduct, they will be confirmed, and we shall find it impossible to vindicate the truth of God without disowning such conduct, and it may be you on account of it: but if we can appeal to the upright, the temperate, the peaceable, the benevolent, the holy lives of those among whom we labour, it will be of more weight than a volume of reasonings, and have a greater influence on the consciences of men. A congregation composed of kind and generous masters, diligent and faithful servants, affectionate husbands, obedient wives, tender parents, dutiful children, and loyal subjects, will be to a minister what children of the youth are said to be to a parent: As arrows in the hand of a mighty man: – “Happy is the man that hath his quiver full of them: they shall not be ashamed , but they shall speak with the enemies in the gate.”

These, brethren, are some of the principal ways in which we affectionately solicit your assistance in promoting the interest of Christ. In doing this, we virtually pledge ourselves to be ready on all occasions to engage in it. We feel the weight of this implication. Let each have the other’s prayer, that we may both be assisted from above, without which all the assistance we can render each other will be unavailing. Should this address fall into the hands of one who is yet in his sins, let him consider that the object of it is his salvation; let him reflect on the case of a man whom many are endeavouring to save, but he himself, with hardened unconcern, is pressing forward to destruction; and finally, should he bethink himself, and desire to escape the wrath to come, let him beware of false refuges, and flee to Jesus the hope set before him in the gospel.

• We need to pray for wisdom and courage to serve Christ in this endeavour. Pray for those whose primary responsibility it is to preach the truth to men, and pray for yourselves, that you might be willing and able to play your part, whatever the opposition.
• We must be ready to follow up with those under our care or influence the public ministry of God’s word. We may not have many servants in the UK these days – but then, I don’t know where you are reading this, so perhaps you do – but there may be children and others for whom you have some responsibility or obtain some influence, and pressing home the truths that have been proclaimed from the pulpit may drive something into the soul that would otherwise have remained on the surface.
• Do not be obnoxious, supercilious, or overbearing in the name of piety, but rather seek the wisdom that speaks a word in season to those without Christ. At the same time, do not use the ploy that you are waiting for the right season to cover your cowardice.
• Find ways to bring the gospel to those who do not normally hear the Word of God, or to bring them under the sound of the word. This may be by taking opportunities to invite them to hear the Scriptures preached, or by taking the gospel to them when you have opportunities. Do not neglect times of distress, hardship and affliction: these may be very appropriate occasions to speak of Jesus, especially if your good neighbourliness as a matter of course has made a way into their affections and assured them of your good intentions.
• Live in such a way as to complement to the gospel preached from the pulpit, so as to make your life a second sermon. If your own life adorns the gospel, and demonstrates and endorses the truth preached, then you make yourself every true preacher’s ally. If your life is a contradiction of the truth you or your pastors proclaim, if you have the name of a saint but fall short in the life, then you not only offend Christ but you put an obstacle in the path of every man who can discern the gap between Christian testimony and your practice.

So, are you in?

Remember Fuller’s opening description of the early church:

The primitive churches were not mere assemblies of men who agreed to meet together once or twice a week, and to subscribe for the support of an accomplished men who should on those occasions deliver lectures on religion. They were men gathered out of the world by the preaching of the cross, and formed into society for the promotion of Christ’s kingdom in their own souls and in the world around them. It was not the concern of the ministers or elders only; the body of the people were interested in all that was done, and, according to their several abilities and stations, took part in it. Neither were they assemblies of heady, high-minded, contentious people, meeting together to argue on points of doctrine or discipline, and converting the worship of God into scenes of strife. They spoke the truth; but it was in love; they observed discipline; but, like an army of chosen men, it was that they might attack the kingdom of Satan to greater advantage. Happy were it for our churches if we could come to a closer imitation of this model!

As much as ever, the church needs her people to speak the truth in love, and observe that holy discipline that will enable her to march as an army with banners, and overcome the world, the flesh and the devil, and be the means in God’s hands of plucking brands from the burning and building up the church of Christ.

To this end, the whole church must be engaged. If your pastors “virtually pledge ourselves to be ready on all occasions to engage in” this work of promoting the cause of Christ, will you pledge yourself to stand with them, pray for them, labour alongside them, pouring yourself out as opportunity and calling provide for the glory of Christ on the earth, seen in the salvation of the lost and the strengthening of the family of God?

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

Horatius Bonar, writing the preface to John Gillies’ Accounts of Revival, proposed that men useful to the Holy Spirit for revival are marked in these nine ways:

1. They are in earnest: “They lived and labored and preached like men on whose lips the immortality of thousands hung.”

2. They are bent on success: “As warriors, they set their hearts on victory and fought with the believing anticipation of triumph, under the guidance of such a Captain as their head.”

3. They are men of faith: “They knew that in due season they should reap, if they fainted not.”

4. They are men of labor: “Their lives are the annals of incessant, unwearied toil of body and soul; time, strength, substance, health, all they were and possessed they freely offered to the Lord, keeping back nothing, grudging nothing.”

5. They are men of patience: “Day after day they pursued what, to the eye of the world, appeared a thankless and fruitless round of toil.”

6. They are men of boldness: “Timidity shuts many a door of usefulness and loses many a precious opportunity; it wins no friends, while it strengthens every enemy. Nothing is lost by boldness, nor gained by fear.”

7. They are men of prayer: “They were much alone with God, replenishing their own souls out of the living fountain, that out of them might flow to their people rivers of living water.”

8. They are men of strong doctrine: “Their preaching seems to have been of the most masculine and fearless kind, falling on the audience with tremendous power. It was not vehement, it was not fierce, it was not noisy; it was far too solemn to be such; it was massive, weighty, cutting, piercing, sharper than a two-edged sword.”

9. They are men of deep spirituality: “No frivolity, no flippancy . . . . The world could not point to them as being but slightly dissimilar from itself.”

May God send more such men. May God grant that I be one such.

Thanks, Ray Ortlund.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

The previous sections of Andrew Fuller’s letter have seen this pastor-theologian begin by emphasising the principle of co-operation that ought to unite the whole body of Christ in holy endeavour, before going on to deal with two of the four groups of people to whom every pastor seeks to minister: “serious and humble Christians” and “disorderly walkers.” We have looked at Fuller’s counsels and sought to expand and apply them.

Now Fuller moves on to the third group he is considering: people “inquiring after the way of salvation.” This is the longest of the four treatments of these different groups, and the most developed. Fuller traces the declension of many churches to a lack of concern in the hearts of God’s people for the lost among them, and a lack of skill in “the world of righteousness.” He unpacks these twin concerns, and in doing so exposes an error that was prevalent in his own day, and may be prevalent in our own, especially in some churches.

While we will unpack some of the positive exhortations at the close of this post, it is worth noting that the error that Fuller is particularly keen to avoid is the tendency for counsellors of those awakened to their need of salvation to adopt some of the mistaken assumptions of those whom they are counselling. Specifically, Fuller says that many a one inquiring after salvation “is employed in searching for something in his religious experience which may amount to an evidence of his conversion; and in talking with you he expects you to assist him in the search.” Too many believers are ready to help in this quest, turning the eye of the seeker upon himself rather than upon Christ. Fuller is well aware of the fact that it is not wrong for someone to examine himself to see whether the evidences of true conversion are present in his life, but this is not his concern here. Rather, he is thinking of those who are seeking in their own experience some warrant to come to Jesus, some mark that they are ripe for salvation, or some indication from their own distresses or burdens that God is ready to receive them. Fuller’s point is that the gospel is all the warrant that is needed, and that those who look elsewhere are not looking in the right place, and do not in fact properly understand the gospel itself. What sinners need is Jesus as Saviour, and it is to him that we must point men.

Thirdly, In every church of Christ we may hope to find some persons inquiring after the way of salvation. – This may be the case much more at some periods than at others; but we may presume, from the promise of God to be with his servants, that the word of truth shall not be any length of time without effect. Our work in this case is to cherish conviction, and to direct the mind to the gospel remedy. But if, when men are inquiring the way to Zion, there be none but the minister to give them information, things must be low indeed. It might be expected that there should be many persons capable of giving direction on this subject as there are serious Christians; for who that has obtained mercy by believing in Jesus should be at a loss to recommend him to another? It is a matter of fact, however, that though, as in cases of bodily disease, advisers are seldom wanting; yet, either for want of being interested in the matter, or sufficiently skilful in the word of righteousness, there are but few, comparatively, whose advice is of any value; and this we apprehend to be one great cause of declension in many churches. Were we writing on ministerial defects, we should not scruple to acknowledge that much of the preaching of the present day is subject to the same censure; but in the present instance we must be allowed to suppose ourselves employed in teaching the good and the right way, and to solicit your assistance in the work. When the apostle tells the Hebrews that, considering the time, “they ought to have been teachers,” he does not mean that they ought all to have been ministers; but able to instruct any inquirer in the great principles of the gospel.

It has been already intimated that, to give advice to a person under concern about salvation, it is necessary, in the first place, that we be interested on his behalf, and treat him in a free and affectionate manner. Some members of churches act as if they thought such things did not concern them, and as if their whole duty consisted in sending the party to the minister. A church composed of such characters may be opulent and respectable; but they possess nothing inviting or winning to an awakened mind. To cherish conviction, and give a right direction to such a mind, we must be free and affectionate. When a sinner begins to think of his condition, such questions as the following will often cross his mind: – Was there ever such a case as mine? Are there any people in the world who have been what I am, and who are in the way to eternal life? If there be, who are they? Where are they? But if, while he is thinking what he must do to be saved, he neither sees nor hears any thing among you which renders it probable that such was ever your concern – if, as soon as a sermon is ended, he sees merely an exchange of civilities, and, on leaving the place, observes that all the congregation immediately fall into conversation about worldly things, what can he think? Either that there is nothing in religion, or, if there be, that he must seek elsewhere for it. The voice of a Christian church to those who attend upon their ministry should be that of Moses to Hobab: “We are journeying to the place of which the Lord hath said, I will give it you. Come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel.”

It is of great consequence to the well-being of a church, that there be persons in particular in it who are accessible to characters of this description, and who would take a pleasure in introducing themselves to them. Barnabas, who, by a tender and affectionate spirit, was peculiarly fitted for this employment, was acquainted with Saul while the other disciples were afraid of him. It was he that introduced him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

Affection, however, is not the only qualification for this work: it requires that you be skilful in the word of righteousness; else you will administer false consolation, and may be instrumental in destroying, instead of saving souls. Not that it requires any extraordinary talents to give advice in such cases; the danger arises principally from inattention and erroneous views of the gospel.

If, brethren, you would assist us in this delightful work, allow us to caution you against one prevailing error, and to recommend one important rule. The error to which we allude is, Taking it for granted that the party has no doubts as to the gospel way of salvation, and no unwillingness to be saved, provided God were but willing to save him. Such are probably his thoughts of himself; and the only question with him is, whether he have an interest in Christ and spiritual blessings. Hence he is employed in searching for something in his religious experience which may amount to an evidence of his conversion; and in talking with you he expects you to assist him in the search. But do not take this account of things as being the true one: it is founded in self-deception. If he understood and believed the gospel way of salvation, he would know that God was willing to save any sinner who is willing to be saved by it. A willingness to relinquish every false confidence, every claim of preference before the most ungodly character, and every ground of hope save that which God has laid in the gospel, is all that is wanting. If he have this, there is nothing in heaven or earth in the way of his salvation. In conversing with such a character we should impress this truth upon him, assuring him that if he be straitened [hemmed in or restricted] it is not of God, but in his own bowels [inner being] – that the doubts which he entertains of the willingness of God, especially on account of his sinfulness and unworthiness, are no other than the workings of a self-righteous opposition to the gospel (as they imply an opinion, that if he were less sinful and more worthy, God might be induced to save him) – and that if he be not saved in the gospel way, while yet his very moans betray the contrary, we should labour to persuade him that he does not yet understand the deceit of his own heart – that if he were willing to come to Christ for life, there is no doubt of his being accepted; in short, that, whenever he is brought to be of this mind, he will not only ask after the good way, but walk in it, and will assuredly find rest unto his soul.

The rule we recommend is this: Point them directly to the Saviour. It may be thought that no Christian can misunderstand or misapply this important direction, which is every where taught in the New Testament. Yet if you steer not clear of the above error, you will be unable to keep to it. So long as you admit the obstruction to believing in Christ to consist in something distinct from disaffection to the gospel way of salvation, it will be next to impossible for you to exhort a sinner to it in the language of the New Testament. For how can you exhort a man to that which you think he desires with all his heart to comply with, but cannot? You must feel that such exhortations would be tantalizing and insulting him. You may, indeed, conceive of him as ignorant, and as such labour to instruct him; but your feelings will not suffer you to exhort him to any thing in which he is involuntary. Hence, you will content yourselves with directing him to wait at the pool of ordinances, and it may be to pray for grace to enable him to repent and believe, encouraging him to hope for a happy issue in God’s due time. But this is not pointing the sinner directly to Christ. On the contrary, it is furnishing him with a resting-place short of him, and giving him to imagine that duties performed while in unbelief are pleasing to God.

If you point the awakened sinner directly to the Saviour, after the manner of the New Testament, you will not be employed in assisting him to analyze the distresses of his mind, and administering consolation to him from the hope that they may contain some of the ingredients of true conversion, or at least the signs that he will be converted. Neither will you consider distress as ascertaining a happy issue, any otherwise than as it leads to Christ. If the question were, Do I believe in Jesus for salvation? then , indeed, you must inquire what effects have been produced. But it is very different where the inquiry is, What shall we do? or, What shall I do to be saved? The murderers of Christ were distressed; but Peter did not attempt to comfort them by alleging that this was a hopeful sign of their conversion, or by any way directing their attention to what was within them. On the contrary, he exhibited the Saviour, and exhorted them to repent and be baptized in his name. The same may be said of the Philippian jailer. He was in great distress, yet no comfort was administered to him from this quarter, nor any other, except the salvation of Christ. Him Paul and Silas exhibited, and in him directly exhorted him to believe. The promise of rest is not made to the weary and heavy laden, but to those who come to Christ under their burdens.

Once more, If you keep this rule, though you will labour to make the sinner sensible of his sin, (as till this case he will never come to the Saviour,) yet you will be far from holding up this his sensibility as affording any warrant, qualification, or title to believe in him, which he did not possess before. The gospel itself is the warrant, and not any thing in the state of the mind; though, till the mind is made sensible of the evil of sin, it will never comply with the gospel.

While in the first two categories of persons, our author was more concerned with the progress of the gospel intensively (that is, in the hearts of those converted, pursuing increasing godliness) here he turns to the progress of the kingdom extensively, in the conversion of sinners. Like Charles Spurgeon after him, Fuller wants the church to be a true ‘Salvation Army’: “We want, in the Church of Christ, a band of well-trained sharpshooters, who will pick the people out individually, and be always on the watch for all whom come into the place, not annoying them, but making sure that they do not go away without having had a personal warning, a personal invitation, and a personal exhortation to come to Christ” (Spurgeon, The Soul Winner, [Grand Rapids, MI: Eerdmans, 1994], 135). Are you ready to play your part? If so:

• Consider whether or not you have played a part in the past. If not, then repent of your sins against men and God, particularly with regard to any lack of concern for the souls of men and any culpable failure to grasp the truth so as to be able to explain it to others. Pray God that – should you have the opportunity – you would be one who is willing and able to contribute in this way, and not merely ready to send the inquirer to the preacher, or someone else presumed to be competent in the matter.
• Remember that the whole church ought to be concerned in the salvation of the lost. Consider that it is not solely the pastor’s responsibility, neither only the officers’ business, nor a matter for the keen and zealous, but rather the concern of the whole local body.
• Then, pursue an affection for and accessibility to those burdened in soul. The former must spring from within, and must be nurtured with prayer for men. Pray for it generally, that God would give you a heart for the lost, and specifically, that God would bless this one or that one whom you know to be troubled in heart, and so stir up a holy regard and concern for the individuals who need Christ. Avoid all coldness, distance, pomposity, invasiveness, false joviality, and all the other boundaries to transparent and earnest conversation about things that matter. Seek the “tender and affectionate spirit” that characterised Barnabas, and made him such an encourager to Saul and countless others.
• Further, do nothing to inhibit the seeker or to counteract his concerns, especially in the immediate context of the worship of God. I distinctly remember as a child my disgust – as I felt it then to be – with the church for professing to be concerned with high and holy things, and yet to see men and women turn to each other within moments of a service ending to begin talking about things that simply did not matter. Perhaps I was right to be disgusted. Might we not see more results if our first questions to each other were less along the lines of “How was your week?” and more akin to “How are things with your soul?” Labour to communicate to others that you are as much concerned about your soul and theirs as they are or should be about their own, and that the things of eternity press more upon your spirit than the things of time.
• Remember that no special gifts or extraordinary talents are required for you to speak the good news about Jesus to a needy sinner. Do not be hindered by flawed and false expectations of yourself. Your primary qualification is your own experience of grace, “for who that has obtained mercy be believing in Jesus should be at a loss to recommend him to another?”
• In this regard, do not be sucked into a man’s own mistaken notions of his warrant for believing (see above), but rather make it your errand to point sinners directly to Christ as Saviour. Do not, first and foremost, urge them to attend more sermons, come to more services, read more books, search their hearts more diligently, consider their sins more humbly, pray for grace to repent and believe, or tell them simply to wait upon God’s time for a blessing. Though some of these counsels may be appropriate in a legitimate context and their proper place, our primary business as believers is this: to urge sinners as lost and needy to flee to the Lord Christ, and to trust and take Jesus Messiah as their Redeemer and Lord.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

Conrad Mbewe gives us some cultural insights into family life in Zambia (and Africa more widely), using it as a springboard for recommendations about approaching adoption in Africa:

My Western friends should consider empowering homes where younger or older “fathers” and younger or older “mothers” are looking after children of their deceased siblings as a viable way to care for orphans. It may be totally foreign to the Western mind, but it is the most natural way for us as Africans to look after orphans. It is not either-or but both-and.

It’s worth reading, not just for the thoughts on adoption, but also for some cross-cultural insights and challenges into family life, both for blood relatives and in the kingdom of heaven.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

Andrew Fuller’s “pastor’s address to his Christian hearers, entreating their assistance in promoting the interest of Christ” begins with an introduction establishing the principles of co-operation upon which he intended to proceed, namely, the united and active interest of every member of Christ’s body in the health and growth of that body. He then deals with opportunities for co-operation in terms of four groups of people with whom pastors have to do. The first group is “serious and humble Christians.” The second group is composed of “disorderly walkers” – professing believers whose life does not measure up to their testimony, those who – for various reasons and in varying degrees – are spiritually unhealthy.

Here follows Fuller’s exhortations:

Secondly, in every church we must expect a greater or less proportion of disorderly walkers. – Our work, in respect of them, is to warn, admonish, and, if possible, reclaim them; or, if that cannot be, to separate them, lest the little leaven should leaven the whole lump. But in these cases, more than in many others, we stand in need of your assistance. It is not ministers only, but all “who are spiritual,” that the apostle addresses on this subject; and spiritual characters may always expect employment in restoring others in the spirit of meekness. It is of great importance to the well-being of a church that men are not wanting who will watch over one another in love, observe and counteract the first symptoms of declension, heal differences at an early period, and nip disturbances in the bud. By such means there will be but few things of a disagreeable nature, which will require either the censures of the church or the interference of the pastor.

There will be instances, however, in which both the pastor and the church must interfere; and here it is of the utmost consequence that they each preserve a right spirit, and act in concert. There are two errors in particular into which individuals have frequently fallen in these matters. One is a harsh and unfeeling conduct towards the offender, tending only to provoke his resentment, or to drive him to despair; the other is that of siding with him, apologizing for him, and carrying it so familiarly towards him in private as to induce him to think others who reprove him his enemies. Beware, brethren, of both these extremes, which, instead of assisting us in our work, would be doing the utmost to counteract us. We may almost as well abandon discipline as not to act in concert. It was on this principle that the apostle enjoined it on the Corinthians “not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one, no, not to eat.”

Your assistance is particularly necessary to resist and overcome those unlovely partialities which are too often found in individuals towards their relations or favourites. We have seen and heard of disorderly walkers, whose connexions in a church have been so extensive, that, when they should have been censured or admonished, either a strong opposition was raised in their favour, or at least a considerable number have chosen to stand neuter, and so to leave the officers of the church to act in a manner alone. It is glorious to see a people in such cases acting in the spirit of Levi, who “did not acknowledge his brethren, nor know his own children; but observed God’s word, and kept his covenant!”

It is often extremely difficult for a pastor to go through with such matters without injury to his character and ministry. He, being by his office obliged to take the lead, becomes the principal object of resentment; and every idle story is raked up by the party and their adherents which may wound his reputation, and impute his conduct to suspicious motives. If, in such circumstances, his brethren stand by him, he will disregard the slander of his enemies: but if they be indifferent, it will be death to him. Should such a conduct issue in his removal, it is no more than might be expected.

Here again are several ways in which healthy saints can co-operate in the work of ministry, in those aims of reclaiming and restoring the erring brother or, if the former proves impossible, preventing infection of the whole body:

• Foundationally, by words and in deeds, positively encourage and exemplify the pursuit of full-orbed godliness. Do all you can to advance godliness in our own life and in the life of others. Your own holiness will teach and expose all at once, as well as giving credibility should you need to address sin in a brother or sister.
• Then, deal righteously and lovingly with those going astray: “watch over one another in love, observe and counteract the first symptoms of declension, heal differences at an early period, and nip disturbances in the bud.” Paul made it the responsibility of every member to keep a loving watch over the whole body: “if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness” (Gal 6.1). There is a crippling spirit abroad that opposes love and rebuke, however sensitively, wisely and humbly delivered. One of the kindest and most loving acts we can perform for our brothers and sisters is graciously to confront them at some point along a path of sin or foolishness, and the earlier the better. This is not the fruit of a perpetual witch-hunt, forever hunting out the flaws and failings of our fellow members, but the love which, when it faces a sin which cannot be covered, will – out of a concern for the well-being of their immortal soul – look a sinning brother in the eye and draw attention to the danger. Though the more you may love, the less you will be loved, let neither a craven cowardice nor a false sentimentality keep you from such faithfulness.
• Then, should formative discipline prove insufficient and individual rebuke unfruitful, you can deal righteously and impartially with those who require corrective discipline. Avoid the extremes which Fuller identifies of excessive harshness and excessive softness. With regard to the former, take pains to ensure that the sinning brother has no excuse for assuming anything but love in your dealings with him. With regard to the latter, make sure that the discipline of the church has teeth, and that you are not the member who – out of some false sense of obligation or sheer lack of sense and wisdom – draws those teeth and prevents the discipline accomplishing its intended ends. The aim of church discipline is repentance and restoration, and excessive harshness and softness will militate against both. Should you need to act in a case of discipline, stand for what is right, not for what or whom you know or like. Show no partiality, except to righteousness. If your pastors are dealing fairly and faithfully, then hear no slander against them, but give them the benefit and blessing of your principled support; do not let their acts of faithfulness become the opportunity of Satan to weary or crush them.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

Excellent stuff from Kevin DeYoung:

I find it telling that you can find plenty of young Christians today who are really excited about justice and serving in their communities. You can find Christians fired up about evangelism. You can find lots of Generation XYZ believers passionate about precise theology. Yes and amen to all that. But where are the Christians known for their zeal for holiness? Where is the corresponding passion for honoring Christ with Christlike obedience? We need more Christian leaders on our campuses, in our cities, in our seminaries who will say with Paul, “Look carefully then how you walk”? (Eph. 5:15).

When is the last time we took a verse like Ephesians 5:4–“Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving”–when is the last time we took a verse like this and even began to try to apply this to our conversation, our joking, our movies, our you tube clips, our t.v. and commercial intake? The fact of the matter is if you read through the New Testament epistles you will find very few explicit commands that tell us to evangelize and very few explicit commands that tell us to take care of the poor in our communities, but there are dozens and dozens of verses in the New Testament that enjoin us, in one way or another, to be holy as God is holy (e.g., 1 Peter 1:13-16).

I do not wish to denigrate any of the other biblical emphases capturing the attention of younger evangelicals. But I believe God would have us be much more careful with our eyes, our ears, and our mouth. It’s not pietism, legalism, or fundamentalism to take holiness seriously. It’s the way of all those who have been called to a holy calling by a holy God.

Read it all.

The Pyromaniacs pass on a stimulating snippet from Spurgeon concerning unity and uniformity, and the relationship between the two, with a robust defence of the truth against error:

There should be, I aver, in the declaration of the ministers of Christ, not uniformity, for that is not consistent with life, but unity—which is not only consistent with life, but which is one of the highest marks of a healthy existence.

I do not think the time will ever come when we shall all of us see eye to eye, and shall all use the same terms and phrases in setting forth doctrinal truths. I do not imagine there ever will be a period, unless it should be in that long-looked for millennium, when every brother thou be able to subscribe to every other brother’s creed; when we shall be identical in our apprehensions, experiences, and expositions of the gospel in the fullest sense of the word. But I do maintain there should be, and there must be if our churches are to be healthy and sound, a constant adherence to the fundamental doctrines of divine truth.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

Co-operation in action

We began this series yesterday with Fuller’s introduction to his letter entreating the assistance of his Christian hearers in promoting the interest of Christ in the world. There, he briefly established the principles of co-operation upon which he intended to proceed, namely, the united and active interest of every member of Christ’s body in the health and growth of that body.

In the letter, he deals with the opportunities for such contributions in terms of four groups of people with whom pastors have to do, and in the service of whom the saints might make a vital contribution. The first group is “serious and humble Christians,” and here are Fuller’s suggestions and requests:

First, It may be supposed that in every church of Christ there will be a considerable portion of serious and humble Christians. – Our work in respect of them is to feed them with the wholesome doctrine of the word, and to teach them the mind of Christ in all things. The assistance which we ask of you, brethren, in this part of our ministry, is, that you would not only pray for us, but be free to impart to us the state of your minds, and whether our labours be edifying to you or not. It is not so much by a systematical statement and defence of Christian doctrines that believers are edified, as by those doctrines being applied to their respective cases. This is the way in which they are ordinarily introduced in the Scriptures, and in which they become “words in due season.” But we cannot well preach to the cases of people unless we know them. Add to this, the interest which you discover in the things of God has a more than ordinary influence on our minds in the delivery of them. You cannot conceive the difference between addressing a people full of tender and affectionate attention, whose souls appear in their eyes, and answer, as it were, to the word of God; and preaching to those who are either half asleep, or their thoughts manifestly occupied by other things. By looking at the one, our hearts have expanded like the flowers before the morning sun: thoughts have occurred, and sensations have been kindled, which the labours of the study could never have furnished. But, by observing the other, our spirits are contracted like the flowers by the damps of the evening, and thoughts which were interesting when alone have seemed to die as they proceeded from our lips.

It will tend not a little to increase your interest in hearing, if you exercise yourselves on other occasions in reading and reflection. If you attend to the things of God only, or chiefly, while hearing us, we shall preach to you under great disadvantage. The apostle complained of many things being hard to be uttered, owing to the Hebrews being dull of hearing; and that, when for the time they ought to have been teachers, they had need that one should teach them again which were the first principles of the oracles of God. Thinking hearers gave a facility to preaching, even upon the most difficult subjects; while those whose minds are seldom occupied at other times can scarcely understand the most easy and familiar truths.

Here, then, are ways in which healthy saints can make a vital contribution to the work of ministry:

• Firstly, and most fundamentally, you can pray for your pastors. It was Spurgeon who spoke for countless men (albeit on a different scale) when he said that the secret of all his pastoral ‘success’ was that his people prayed for him. Prayer opens the windows of heaven to bring down a blessing. If you can do nothing else, you can pray for your pastors, and plead a blessing on their labours.
• Secondly, you can labour to know and be known by those who serve you, with a ready transparency and in intelligent communication. It is this ready and easy relationship that enables the under-shepherd to minister to his particular flock, and to the particular sheep in it. To this end, will you open your hearts to your pastors about your joys and troubles, your hopes and fears, your delights and concerns, so that they might minister to you wisely? Further, will you intelligently communicate to them whether or not they are feeding your souls and scratching your spiritual itches in and out of the pulpit, if not on the Lord’s day then with a phone call, quiet word, grateful note or encouraging email during the week? How many never respond with any outward sign of intelligent appreciation! How many more never get beyond “Good word, pastor!” at the door on the way out, or platitudes about being “so blessed”? Knowing how and in what ways we have profitably served, or if we are failing to bring forth from our treasure things new and old for the good of the saints, helps preachers to be wise physicians of your souls.
• Thirdly, you can be exemplary listeners. To be sure, there are bad days when the kids were up all night and you struggle to keep your eyes open, or when that headache means you can only look at the preacher with a squint, or when you are persuaded that you did indeed leave the oven on at full heat. But, generally speaking, do you draw the truth out of your preachers, contributing to a lively spiritual dynamic in which, by means of mutual sensitivity, the flow of truth – under divine pressure and hissing-hot – comes flooding out of his soul into yours? Your appearance and spiritual disposition under the preaching of the word will contribute either to the flowering or the withering of your pastors in the act of preaching. (See also here.)
• Fourthly and finally, you can maintain spiritual fitness for hearing by your own reading and reflection apart from the services of worship. Such activity forms the channels down which the truth must run, and dredges out the silt that too readily builds up to inhibit that flow of truth. Especially on Saturday evenings, stoke up a good fire in your souls, so that on the Lord’s day morning you need only to rake over the coals to see the flames leap up once more. Holy familiarity with God’s truth in the general run of life will equip you to understand and receive it when it is offered to you morning and evening on the Lord’s day.

And, brothers and sisters, the best time to begin is now, and the best Lord’s day to put this into practice is the coming one, and the one after that, and so on and so on, until glory dawns, and faith is sight.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

The famous Welsh preacher, Christmas Evans, once vividly described what he imagined Satan would look like if he came to church:

The way in which a man hears the Gospel is an index to the state of his heart and the nature of his affections and desires. If we were to suppose that Satan came into the congregation, what kind of hearer would he be? He is the inveterate enemy of all truth, righteousness and godliness; and the sanctification of the soul, devotion, and spiritual affections in the worshippers of the house of God vex [annoy] him sorely [greatly]. If one day, then, in human form he took his place amongst the hearers of the everlasting Gospel, we may fancy that, in order to hinder and annoy as much as possible, he would take his seat in a conspicuous place, either under the pulpit or in front of the gallery, before the eyes of all. Then he would pull ugly faces and close his eyes, and appear as if asleep. He would most anxiously guard against giving the slightest indication of being touched by what was said. Not a trace of conviction, submission, peace and joy should on any account ever appear. He would scowl and knit his brows and shake his head, and show every disapproval of the Gospel he hears, as if he would change every man in the place into the same devilish disposition. Such, I say, would be the deportment of the arch-enemy as a hearer of the Word of God. But have we not seen many that have the name of Christ upon them an exact picture of this?

Quoted in Owen Jones, Some of the Great Preachers of Wales (Stoke-on-Trent, UK: Tentmaker Publications, 1995), 179.

What picture do you paint when viewed in the pew from the pulpit? Are you in any way a hearer who militates against not only benefit to your own soul, but the doing of good to all those who can see you, hear you, or sense you when the Word of God is being preached?

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

In 1806, the Baptist pastor and theologian Andrew Fuller drew up a letter to be circulated among the churches with which his congregation was associated. This particular letter was entitled, “The pastor’s address to his Christian hearers, entreating their assistance in promoting the interest of Christ.” Like other letters of the same sort, it was intended to be read and received among the churches as a means of stirring up the saints to lively faith and a faithful life.

As the title of this particular letter indicates, Fuller’s concern is to engage the hearts, minds, hands and mouths of God’s people in the cause of Christ’s kingdom, urging them to use all proper and legitimate means to add their strength to that of gospel ministers in seeking the glory of Christ in the salvation of the lost and the building up of his church. It is a cogent piece of pastoral reasoning, profitable as much now as it was then.

While the author acknowledges that he might have gone in any number of directions with such entreaties and exhortations, he settles on the plan of identifying four groups of people with whom pastors deal – serious and humble Christians; those who are walking in a disorderly way; people concerned about salvation; and those who are manifestly unconverted – and shows how God’s people can assist pastors in bringing the Word of God fruitfully to bear upon them, and pleading with the saints to do all they can to this end.

I intend to post Fuller’s letter in several parts over the coming days (with links to help navigation), and hope that it will prove a spur to each one of us to embrace our privilege and responsibility in this matter. We begin with Fuller’s introduction, in which he sets out the grounds of seeking such assistance from the church at large.

The pastor’s address to his Christian hearers, entreating their assistance in promoting the interest of Christ

Beloved brethren,

The ministry to which God by your election has called us forms a distinguished part of the gospel dispensation. Divine instruction was communicated under the Old Testament, and an order of men appointed of God for the purpose; but their work can scarcely be denominated preaching. They foretold the good news; but it is for us to proclaim it. The poor having the gospel preached to them is alleged in proof that the Messiah was come, and that they were not to look for another.

The very existence of Christian churches is in subserviency to the preaching of the gospel; or they would not have been described as “golden candlesticks,” the use of which is to impart light to those around them. We speak not thus, brethren, to magnify ourselves. There is an important difference between Christian ministers and the Christian ministry. The former, we are ready to acknowledge, exist for your sakes. “Whether Paul, Apollos, or Cephas – all are yours;” but the latter, as being the chosen means of extending the Redeemer’s kingdom, is that for which both we and you exist. “Ye are Christ’s, and Christ is God’s.”

These considerations will enable us to account for the joy which the apostle expressed in “Christ’s being preached,” even though it were from “envy;” and may teach us to rejoice in the same thing, though it be in the most corrupt communities, or even from the most suspicious motives. But though God may cause his truth to triumph wherever and by whomsoever it is taught, yet it should be our concern to publish it willingly, and to the best advantage.

The primitive churches were not mere assemblies of men who agreed to meet together once or twice a week, and to subscribe for the support of an accomplished men who should on those occasions deliver lectures on religion. They were men gathered out of the world by the preaching of the cross, and formed into society for the promotion of Christ’s kingdom in their own souls and in the world around them. It was not the concern of the ministers or elders only; the body of the people were interested in all that was done, and, according to their several abilities and stations, took part in it. Neither were they assemblies of heady, high-minded, contentious people, meeting together to argue on points of doctrine or discipline, and converting the worship of God into scenes of strife. They spoke the truth; but it was in love; they observed discipline; but, like an army of chosen men, it was that they might attack the kingdom of Satan to greater advantage. Happy were it for our churches if we could come to a closer imitation of this model!

We trust it is our sincere desire as ministers to be more intent upon our work; but allow us to ask for your assistance. Nehemiah, zealous as he was, could not have built the wall if the people had not had a mind to work. Nor could Ezra have reformed the abuses among the people if nobody had stood with him. But in this case the elders, when convinced of the necessity of the measure, offered themselves willingly to assist him. “Arise,” said they, “for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.” Such is the assistance, brethren, which we solicit at your hands.

We might enumerate the different ways in which your assistance in promoting the interest of Christ is needed. We might ask for your prayers, your early attendance, your counsels, your contributions, and your example; but what we have to offer will arise from a review of the different branches of our own labours.

In the discharge of our work we have to do with four descriptions of people, and in dealing with each we stand in need of your assistance: namely, serious and humble Christians – disorderly walkers – persons under concern about salvation – and persons manifestly unconverted.

The key question for the saints is: are you persuaded of the identity and purpose of Christ’s church, and of the part you might play in pursuing the ends for which the church has been called out of the world? Will you say with Fuller that

[the early churches] were men gathered out of the world by the preaching of the cross, and formed into society for the promotion of Christ’s kingdom in their own souls and in the world around them. It was not the concern of the ministers or elders only; the body of the people were interested in all that was done, and, according to their several abilities and stations, took part in it.

Furthermore, saying it, will you embrace it? In Fuller’s quaint language, “interest” is not passing concern, but active involvement and determined participation, knowing oneself to be part of the body of Christ.

Introduction ∙ First group ∙ Second group ∙ Third group ∙ Fourth group

There is no secret behind powerful preaching – apart from secret prayer. The biggest mistake we can make as preachers is to think that we can learn to preach powerfully from books, from seminars, or from lectures on preaching. No, for preaching to be powerful it must be preceded by, accompanied with, and followed by prayer.

Read it all here.

I hope to sit down in the not too distant future with a young person who is kicking quite hard against the goads. This person has a number of alleged reasons for rejecting what is understood by the person to be the gospel, including what are considered rational reasons, but there is also some spiritual tension present.

This intelligent young person would like (has agreed?) to read some books that raise these issues (not my suggestion), and is then willing to discuss those issues with me.

I should like to hit this on two fronts. I have some thoughts on good, current volumes that will raise and address some of the broader charges being made against the truth, but I also want to something positive to raise my own issues.

I am therefore looking for a good, pithy volume that will bring the gospel to bear in a way intended – under God – to instruct, challenge and enlighten. I can think of several older volumes intended for awakened sinners, as well as some that are designed to address cavils and challenges while presenting the truth, but I am not sure that that is where I am. However, something like Peter Jeffrey’s I Will Never Become a Christian might be a rather blunt instrument for this operation. While I acknowledge that there is plenty out there in this general area, I am not sure what is best for scratching this particular itch.

So, any thoughts?

What would you recommend? What have you used in similar circumstances to present the gospel simply, purely, and potently, with a view to salvation?

In preparing for the pulpit, it would be well to reflect in some such manner as this: – I am expected to preach, it may be to some hundreds of people, some of whom may have come several miles to hear; and what have I to say to them? Is it for me to sit here studying a text merely to find something to say to fill up the hour? I may do this without imparting any useful instruction, without commending myself to my man’s conscience, and without winning, or even aiming to win, one soul to Christ. It is possible there may be in the audience a poor miserable creature, labouring under the load of a guilty conscience. If he depart without being told how to obtain rest for his soul, what may be the consequence? Or, it may be, some stranger may be there who has never heard the way of salvation in his life. If he should depart without hearing it now, and should die before another opportunity occurs, how shall I meet him at the bar of God? Possibly some one of my constant hearers may die in the following week; and is there nothing I should wish to say to him before his departure? It may be that I myself may die before another Lord’s day: this may be the last time that I shall ascend the pulpit; and have I no important testimony to leave with the people of my care?

Andrew Fuller, Complete Works, 1:715-16

Your task [as a preacher] is not to send people away from church saying, ‘That was a lovely sermon’ or ‘What an eloquent appeal!’ The one question is: Did they, or did they not, meet God today?

There will always be some who have no desire for that, some who rather than be confronted with the living Christ would actually prefer what G. K. Chesterton described as ‘one solid and polished cataract of platitudes flowing forever and ever.’ But when St. Peter finished his first great sermon in Jerusalem, reported in the book of Acts, I do not read that ‘when they heard this, they were intrigued by his eloquence’ . . . or ‘bored and impassive and contemptuous’; what I do read is, ‘When they heard this, they were pierced to the heart.’

The heart of man has a whole armor of escapist devices to hold off the danger when reality comes too near. But I would remind you that Peter’s theme that day – Jesus crucified and risen – is your basic message still, still as dynamic, as ‘mighty through God to the pulling down of strongholds,’ as moving and heart-piercing as when men heard it preached in Jerusalem long ago.

James S. Stewart, Heralds of God (New York, 1946), p31-32.

HT Ray Ortlund.

Too often while reading contemporary authors on the law in the life of believers, I find myself asking the question, “Haven’t these guys read the great minds of the past on this issue?”

So asks Rich Barcellos, before supplying a few key statements from some of the theological giants who have wrestled with these issues before.

UPDATE: And there’s more.

UPDATE: More again.

David Murray returns to the issue of holy hip hop to review comments received. He holds his line graciously and winsomely, accepting certain corrections and elucidations, but pressing home the same issues. He concludes:

We will never all fully agree on what is allowable for Christians in the four venues (see above). However, we will surely all agree that Christians should be challenging and learning from one another on what is sinful or holy, and what is wise or unwise in these four venues.

I am sure we do all agree on the desperate need of the inner cities (see this heart-rending article from yesterday’s New York Times), and on the long-term failure of the Church, especially the Reformed Church, to meet that need. Gospel Rappers are doing more than me in this regard at this time in my life, and in that I salute them.

And though I wish them to re-consider some of the means they are using (or at least the extent to which they are using them), I also need much more of the spirit of Philippians 1:18 when trying to evaluate their approach.

Those wrestling with this and related issues will do well to read and ponder the professor’s posts.

UPDATE: Shai Linne got in touch and went to chat with David Murray. Read how it degenerated into a terrible brawl here.

The Norman Rockwell on the right represents a scene too often played out in churches, and which we have laboured to address in the one which I serve: the bawling infant, the stolid guardian, the penetrating howl. We cannot object to children being children, and the occasional gurgle, slurp, cry, or – when older – the distinct answer to the preacher’s rhetorical questions, we will not criticise. We love to see them present, and learning to sing and pray and hear the Word of God. However, when they keep everyone else from doing the same, we must take a stand.

Earlier today a friend passed on a nugget of Spurgeonic wisdom, which – not being able to trace it immediately – I can only paraphrase: “Crying children in the services of worship are like New Year’s resolutions: they should be carried out immediately!”

And so say all of us.

From Charles Spurgeon’s sermon on ‘holy violence’, preached on 15 May, 1859, from Matthew 11.12 – “For the kingdom of heaven suffereth violence, and the violent take it by force.”

The man who is pardoned, and who knows it, then becomes violently in love with Christ. He does not love him just a little, but he loves him with all his soul and all his might. He feels as if he could wish to die for Christ, and his heart pants to be able to live alone with his Redeemer, and serve him without interruption. Mark such a man who is a true Christian, mark his prayers, and you will see there is violence in all his supplications when he pleads for the souls of men. Mark his outward actions, and they are violently sincere, violently earnest. Mark him when he preaches: there is no dull droning out of a monotonous discourse, he speaks like a man who means what he says, and who must speak it, or else woe would be unto him if he preached not the gospel. As I look around on many of the churches, yea, on many members of my own church, I am apt to fear that they are not God’s children at all, because they have nothing of this holy violence.

Have ye ever read Coleridge’s Ancient Mariner? I dare say you have thought it one of the strongest imaginations ever put together, especially that part where the old mariner represents the corpses of all the dead men rising up,—all of them dead, yet rising up to manage the ship; dead men pulling the ropes, dead men steering, dead men spreading the sails. I thought what a strange idea that was. But do you know I have lived to see that true: I have seen it done. I have gone into churches and I have seen a dead man in the pulpit, and a dead man as a deacon, and a dead man holding the plate at the door, and dead men sitting to hear. You say “Strange!” but I have. I have gone into societies, and I have seen it all going on so regularly. These dead men, you know, never overstep the bounds of prudence,—not they: they have not life enough to do that. They always pull the rope orderly, “as it was in the beginning, is now, and ever shall be, world without end, Amen.” And the dead man in the pulpit, is he not most regular and precise? He systematically draws his handkerchief from his pocket, and uses it just at the regular period, in the middle of the sermon. He would not think of violating a single rubric that has been laid down by his old-fashioned church. Well, I have seen these churches—I know where to point them out—and have seen dead men doing everything. “No,” says one, “you can’t mean it?” Yes, I do, the men were spiritually dead. I have seen the minister preaching, without a particle of life, a sermon, which is only fresh in the sense in which a fish is fresh when it has been packed in ice. I have seen the people sit, and they have listened as if they had been a group of statues—the chiseled marble would have been as much affected by the sermon as they. I have seen the deacons go about their business just as orderly, and with as much precision as if they had been mere automatons, and not men with hearts and souls at all. Do you think God will ever bless a church that is like that? Are we ever to take the kingdom of heaven with a troop of dead men? Never! We want living ministers, living hearers, living deacons, living elders, and until we have such men who have got the very fire of life burnings in their souls, who have got tongues of life, and eyes of life, and souls of life, we shall never see the kingdom of heaven taken by storm. “For the kingdom of heaven suffereth violence, and the violent take it by force” . . . .

Frequently complaints are made and surprise expressed by individuals who have never found a blessing rest upon anything they have attempted to do in the service of God. “I have been a Sunday-school teacher for years,” says one, “and I have never seen any of my girls or boys converted.” No, and the reason most likely is, you have never been violent about it; you have never been compelled by the Divine Spirit to make up your mind that converted they should be, and no stone should be left unturned until they were. You have never been brought by the Spirit to such a passion, that you have said, “I cannot live unless God bless me; I cannot exist unless I see some of these children saved.” Then, falling on your knees in agony of prayer, and putting forth afterwards your trust with the same intensity towards heaven, you would never have been disappointed, “for the violent take it by force.”

The twelfth issue of the Reformed Baptist Theological Review (RBTR ) is soon to go to the printer (and not a moment too soon!). More information here.

A friend sends a few items that – depending on your turn of mind – you may or may not wish you would read in a church news-sheet or bulletin:

• The Fasting & Prayer Conference includes meals.
• Ladies, don’t forget the rummage sale. It’s a chance to get rid of those things not worth keeping around the house. Bring your husbands.
• Don’t let worry kill you off – let the Church help.
• Miss Charlene Mason sang ‘I will not pass this way again,’ giving obvious pleasure to the congregation.
• For those of you who have children and don’t know it, we have a nursery downstairs.
• Next Thursday there will be tryouts for the choir. They need all the help they can get.
• Irving Benson and Jessie Carter were married on October 24 in the church. So ends a friendship that began in their school days.
• At the evening service tonight, the sermon topic will be ‘Suffering.’ Come early and listen to our choir practice.
• Eight new choir robes are currently needed due to the addition of several new members and to the deterioration of some older ones.
• Scouts are saving aluminum cans, bottles and other items to be recycled. Proceeds will be used to cripple children.
• Please place your donation in the envelope along with the deceased person you want remembered.
• The church will host an evening of fine dining, super entertainment and gracious hostility.
• Low Self Esteem Support Group will meet Thursday at 7 PM. Please use the back door.