Of all the chapters in the Westminster Confession, chapter 20 is probably one of the least written and spoken about. And yet, it is so crucial to the health of the church in every generation. What is the title of this chapter? It is "Of Christian Liberty, and Liberty of Conscience". It contains four headings to guard the church, individual members, and elders, from spiritual abuses that can occur so easily.
Paul the apostle writes in Romans 10:4 "For I bear them witness that they have a zeal for God, but not according to knowledge". We all know where the Jewish zeal led them to. They sought and worked towards the crucifixion of Christ, the imprisonment of Peter and John and the persecution against Paul's ministry to the gentiles. It is so easy for zeal without true biblical knowledge and balance to slide into wrong actions. All of us need to be aware of this danger.
The manipulative argument of trying to bind people to the commandments of men is to insist on obedience because failing to do so would be to disobey God. This often preys upon the weak, the undiscerning or the young Christian, who of course want to please the Lord. Fear, pressure and the threat of alienation are often used against those who disagree. Paul taught: "But test everything; hold fast what is good" 1 Thess. 5:21.
Why was this chapter important to the puritans? Remember that Europe had faced the tyranny of the Roman Catholic Church who wanted to dictate to everyone, every detail of what they should do, believe, think or act. Even today the RCC try to legislate for every moral action as they claim to be the sole interpreters of the Christian Faith, which of course is not true. The Westminster Confession outlines four main points on this subject.
20:1 Christians under the gospel enjoy freedom from the guilt of sin ... and they are no longer under the yoke of the ceremonial law.
20:2 God alone is Lord of the conscience, such that blind obedience is to destroy liberty of conscience. This heading strikes at 'the doctrines and commandments of men' which can so quickly creep into church life, even subliminally.
20:3 They who practice sin or lust under the pretence of Christian liberty destroy the end of Christian liberty. This is another vital point for the many anti-nomians today. Freedom of conscience is not to be used as an excuse to commit sin.
20:4 There is a distinction between church and state and neither should destroy Christian liberty.
It is very helpful to revisit this chapter on Christian liberty and liberty of conscience to ensure that we walk in the joy and freedom that have been purchased for the church through the life, death and resurrection of the Lord Jesus Christ.
"Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water, Hebrews 10:19-22".
Saturday, 18 May 2013
Monday, 13 May 2013
Praying like the Puritans: Praying for Conversions!
It is surprising how little prayer there can be in the Western church for conversions. Has unbelief entered our minds due to difficult circumstances? Is it a theological reason that causes such little heartfelt prayer for conversions of people in our own day? I am not sure exactly as to the reason, but I am sure that the puritans can stimulate us to pray for the conversion of sinners. Let us look briefly at the "Westminster Directory of Public Worship", the Larger and Shorter Catechisms" which both expound on prayer using the Lord's prayer as a skeleton outline.
The Westminster Directory of Public Worship
There is a section called "Of Publick Prayer before the Sermon" which was to be conducted by the minister. It includes a confession of our great sinfulness, a bewailing our spiritual blindness, an acknowledgment that our Great high priest hears our request for the remission of sins and then, prayer for the propagation of the gospel. This is to include prayer for the conversion of the Jews, the bringing in of the fulness of the gentiles (Romans 11:25-27), the deliverance of distressed churches, and the blessing of God upon reformed churches. There are of course other aspects of prayer also covered but praying for conversions is included.
The Westminster Shorter Catechism
Prayer is a means of grace (question 88) and questions 98-107 focus entirely upon prayer. Listen to question and answer from Q. 102. What do we pray for in the second petition?
A. In the second petition, which is, Thy kingdom come, we pray that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.
The second petition of the Lord's Prayer is: "Your kingdom come" Matthew 6:10 and this includes praying for advancement in the kingdom of God, so that ourselves and others are brought into it. Is this how you pray in your churches prayer meetings, and personally? We should!
The Westminster Larger Catechism
This fine document expounds the second petition of the Lord's Prayer in more detail. Here is question 191 "What do we pray for in the second petition?".
Answer: In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.
Let us pray fervently for the bringing in of the spiritual harvest and in accordance with Psalm 126:1-3.
When the LORD restored the fortunes of Zion, we were like those who dream.
2 Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations,
“The LORD has done great things for them.”
3 The LORD has done great things for us; we are glad.
The Westminster Directory of Public Worship
There is a section called "Of Publick Prayer before the Sermon" which was to be conducted by the minister. It includes a confession of our great sinfulness, a bewailing our spiritual blindness, an acknowledgment that our Great high priest hears our request for the remission of sins and then, prayer for the propagation of the gospel. This is to include prayer for the conversion of the Jews, the bringing in of the fulness of the gentiles (Romans 11:25-27), the deliverance of distressed churches, and the blessing of God upon reformed churches. There are of course other aspects of prayer also covered but praying for conversions is included.
The Westminster Shorter Catechism
Prayer is a means of grace (question 88) and questions 98-107 focus entirely upon prayer. Listen to question and answer from Q. 102. What do we pray for in the second petition?
A. In the second petition, which is, Thy kingdom come, we pray that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.
The second petition of the Lord's Prayer is: "Your kingdom come" Matthew 6:10 and this includes praying for advancement in the kingdom of God, so that ourselves and others are brought into it. Is this how you pray in your churches prayer meetings, and personally? We should!
The Westminster Larger Catechism
This fine document expounds the second petition of the Lord's Prayer in more detail. Here is question 191 "What do we pray for in the second petition?".
Answer: In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.
Let us pray fervently for the bringing in of the spiritual harvest and in accordance with Psalm 126:1-3.
When the LORD restored the fortunes of Zion, we were like those who dream.
2 Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations,
“The LORD has done great things for them.”
3 The LORD has done great things for us; we are glad.
Monday, 6 May 2013
Catechising was a Puritan Passion; is it ours today?
Catechising, you may say, what is that? The very word catechise and what it entails in its most basic form is a forgotten art in many parts of evangelicalism. In the history of the church, Christian ministers have sought to wisely pass on the content of the faith using set forms such as the Apostles' Creed, the Ten Commandments and the Lord's Prayer. The puritan movement not only continued this pattern but excelled. Why? It was because the British puritans lamented the lack of Christian knowledge in their own day and they took Christian discipleship very seriously.
Catechising was fundamental to the wider reformed movement across Europe. Luther and Calvin had their catechisms, the production of reformed confessions laid down the content of the faith to be passed on to Christians and at the time of the Westminster Assembly in England there were dozens of catechisms in use across England. Every was catechising their children and congregations, it seemed. Could the same be said today?
One minister was a "prince of catechisers" among the puritans, it was Thomas Watson. His three books entitled: The Body of Divinity, The Ten Commandments and The Lord's Prayer are an exposition of the Westminster Shorter Catechism. However, these books did not emerge out of desire for an author to simply write books. Watson writes: "I intend every other Sabbath, in the afternoon, to make it my whole work to lay down the grounds and fundamentals of religion in a catechistical way" (Body of Divinity, p 5). Watson also believed: "Catechising is the best expedient for the grounding and settling of people ... to preach and not to catechise is to build without foundation. The way of catechising is not novel, it is apostolic" (Body of Divinity, p 5).
We need to recover the lost art of catechising adults and children. We have the materials already in the Westminster Larger and Smaller Catechisms, we just need ministers to teach them and heads of households to use them in family worship. Let us allow the apostle Paul to have the last word. Paul wrote to Timothy: "Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you" (2 Timothy 1:13-14).
Catechising was fundamental to the wider reformed movement across Europe. Luther and Calvin had their catechisms, the production of reformed confessions laid down the content of the faith to be passed on to Christians and at the time of the Westminster Assembly in England there were dozens of catechisms in use across England. Every was catechising their children and congregations, it seemed. Could the same be said today?
One minister was a "prince of catechisers" among the puritans, it was Thomas Watson. His three books entitled: The Body of Divinity, The Ten Commandments and The Lord's Prayer are an exposition of the Westminster Shorter Catechism. However, these books did not emerge out of desire for an author to simply write books. Watson writes: "I intend every other Sabbath, in the afternoon, to make it my whole work to lay down the grounds and fundamentals of religion in a catechistical way" (Body of Divinity, p 5). Watson also believed: "Catechising is the best expedient for the grounding and settling of people ... to preach and not to catechise is to build without foundation. The way of catechising is not novel, it is apostolic" (Body of Divinity, p 5).
We need to recover the lost art of catechising adults and children. We have the materials already in the Westminster Larger and Smaller Catechisms, we just need ministers to teach them and heads of households to use them in family worship. Let us allow the apostle Paul to have the last word. Paul wrote to Timothy: "Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you" (2 Timothy 1:13-14).
Monday, 29 April 2013
Did the Puritans produce Systematic Theologies?
This was the question that a young theology student asked me recently. It set me thinking and the answer is a resounding yes. The British puritans became renowned across Europe for their development, par excellence, of experimental and devotional theology. Much of their works were intensely practical on a personal level as they struggled also to reform the Church of England and Wales especially, and to continue the work of reform in Ireland and Scotland. However, in answer to the specific question that this blog is directed, there are two works for which I would give an answer.
Thomas Watson [produced an outstanding systematic theology which today is published by the Banner of Truth under three separate titles. These are Thomas Watson's "Body of Divinity", "The Ten Commandments" and "The Lord's Prayer". These form a trilogy of expositions of the Westminster Shorter Catechism but it is a Systematic theology as well. They were borne from his catechetical classes for adults in his Sabbath Sunday School at Crosby Hall near Bishopsgate Street, London, I believe, while Stephen Charnock was joint pastor. While they form an exposition of the Westminster Catechism they also systematise Christian doctrine, obviously along the same lines as the Westminster Standards. Watson wrote that "to preach and not to catechise is to build without foundation" (p 5 "Body of Divinity") and by this he meant to adults and to children, not just to children as often happens today.
The Westminster Standards comprise the Confession of Faith with the Larger and Shorter Catechisms and these form a systematic theology also. The three documents are complimentary while adopting a similar structure founded broadly upon the Apostles' Creed the Ten Commandments and the Lord's Prayer, though they deal with a range of other subjects as well. So in conclusion, for Christians committed to sound doctrtinal orthodoxy, I recommend the purchase, reading and study of the Westminster Standards, and the three books by Thomas Watson.
The teaching of Thomas Watson is summarised in my view by the words of Solomon in Ecclesiastes 12:9-10: Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care. The Preacher sought to find words of delight, and uprightly he wrote words of truth.
Thomas Watson [produced an outstanding systematic theology which today is published by the Banner of Truth under three separate titles. These are Thomas Watson's "Body of Divinity", "The Ten Commandments" and "The Lord's Prayer". These form a trilogy of expositions of the Westminster Shorter Catechism but it is a Systematic theology as well. They were borne from his catechetical classes for adults in his Sabbath Sunday School at Crosby Hall near Bishopsgate Street, London, I believe, while Stephen Charnock was joint pastor. While they form an exposition of the Westminster Catechism they also systematise Christian doctrine, obviously along the same lines as the Westminster Standards. Watson wrote that "to preach and not to catechise is to build without foundation" (p 5 "Body of Divinity") and by this he meant to adults and to children, not just to children as often happens today.
The Westminster Standards comprise the Confession of Faith with the Larger and Shorter Catechisms and these form a systematic theology also. The three documents are complimentary while adopting a similar structure founded broadly upon the Apostles' Creed the Ten Commandments and the Lord's Prayer, though they deal with a range of other subjects as well. So in conclusion, for Christians committed to sound doctrtinal orthodoxy, I recommend the purchase, reading and study of the Westminster Standards, and the three books by Thomas Watson.
The teaching of Thomas Watson is summarised in my view by the words of Solomon in Ecclesiastes 12:9-10: Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care. The Preacher sought to find words of delight, and uprightly he wrote words of truth.
Monday, 22 April 2013
Puritan Reading Minus Ecclesiology = Selective Puritanism
The puritan movement had and still has the doctrine of the church at its very core. Sometimes over the years, I have encountered a certain interest in the puritans, and puritan writings but somehow it seemed disconnected from their passion for the doctrine of the church. The purity of the church's doctrine, and purity of worship is a biblical mandate. It is refreshing in the new book by Joel R. Beeke and Mark Jones "A Puritan Theology" (Reformation Heritage Books, 2012) that as they systematise puritan thought, that include a whole sub-section to ecclesiology. The puritans then and the heirs of the puritans today rightly contend for a biblical church government, a regulative principle for worship and the use of sound reformed confessions to clarify what a church believes.
This is why the heading of this blog post is: Doctrine minus Ecclesiology = Selective Puritanism. I have met some people over the years who love reading the puritans but who are completely unaware that the doctrine of the church was the lifeblood of the puritan movement. It is entirely possible to read the puritans in devotional fashion, which is undoubtedly beneficial, but to miss one of their main priorities: Ecclesiology. This is no surprise though because the British puritan movement was essentially an exegetical movement and considering all the books of the Bible were written for the people of God, then the church has to be important. This is what Christ promised to build: 'And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” ' Matthew 16:17-19.
The church has to be organised, ordered, gathered and built up. The church is not a loose collection of stones. Some people mis-interpret Matthew 18:19 and seem to think that a casual meeting with other fellow believers represents the church but this is not the teaching of Holy Scripture. The church is to be governed by elders, appointed to worship on the Lord's Day, and committed to preaching and the hearing of sound doctrine. Listen also to Paul's introduction to three epistles to grasp the biblical emphasis on Christians being part of a local church.
"To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:7)".
"To the church of God that is at Corinth, with all the saints who are in the whole of Achaia (2 Cor. 1:1)".
"To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons (Phil. 1:1)".
For those reading this blog, but are not regularly worshipping in a church which preaches sound doctrine, then I urge you to become rooted in a church. Listen to the writer of Hebrews: "And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Heb. 10:24-25)".
This is why the heading of this blog post is: Doctrine minus Ecclesiology = Selective Puritanism. I have met some people over the years who love reading the puritans but who are completely unaware that the doctrine of the church was the lifeblood of the puritan movement. It is entirely possible to read the puritans in devotional fashion, which is undoubtedly beneficial, but to miss one of their main priorities: Ecclesiology. This is no surprise though because the British puritan movement was essentially an exegetical movement and considering all the books of the Bible were written for the people of God, then the church has to be important. This is what Christ promised to build: 'And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” ' Matthew 16:17-19.
The church has to be organised, ordered, gathered and built up. The church is not a loose collection of stones. Some people mis-interpret Matthew 18:19 and seem to think that a casual meeting with other fellow believers represents the church but this is not the teaching of Holy Scripture. The church is to be governed by elders, appointed to worship on the Lord's Day, and committed to preaching and the hearing of sound doctrine. Listen also to Paul's introduction to three epistles to grasp the biblical emphasis on Christians being part of a local church.
"To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:7)".
"To the church of God that is at Corinth, with all the saints who are in the whole of Achaia (2 Cor. 1:1)".
"To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons (Phil. 1:1)".
For those reading this blog, but are not regularly worshipping in a church which preaches sound doctrine, then I urge you to become rooted in a church. Listen to the writer of Hebrews: "And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Heb. 10:24-25)".
Wednesday, 10 April 2013
Purity + Simplicity = Puritanism
The New Testament pattern of worship was marked by simplicity, purity and reverence. This is the whole theme of the Book of Hebrews. It seems that church history, in my opinion, records constant attempts by man to move away from this apostolic pattern, followed by the work of the Holy Spirit to recover this worship pattern of simplicity—purity—reverence. This was what the puritans strove for, it was a biblical pattern and yet fallen man always finds simplicity hard to live with. Why? It is the result of sin.
Paul wrote to the Corinthians in his Second letter: "But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ" 2 Cor. 11:3, ESV. The NKJV translation illuminates this passage further: "But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ". Paul's concern was that the church may be deceived and led astray, as Eve was, from God's principle for sincerity, purity and simplicity. We are not to be unaware of Satan's schemes therefore as Paul also warned the Corinthians in his second letter to them, 2:11 "so that we would not be outwitted by Satan; for we are not ignorant of his designs".
The Fall of man precipitated by the serpent undermining the authority of God's command, followed by a direct contradiction of God's threat upon disobedience, as recorded in Genesis Chapter 3. The serpent said to Eve:
“Did God actually say, ‘You shall not eat of any tree in the garden’?” 3:1.
“You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 3:4-5.
Satan undermined the authority of God's command, the threat of disobedience, he inserted doubt and unbelief, and yet there were no arguments, it was subtle. His tactics were subtle, they were deceptive, they were cunning. Listen to how Eve responded in Genesis 3:6 "So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate".
A visual appeal to the forbidden fruit is an important aspect of the Fall for us to bear in mind: "The woman saw that the tree was good ... it was a delight to the eyes". Mankind ever since the Fall has easily been misled to a visual religion and this has also affected Christianity. The Puritans recovered a biblical vision of simplicity in public worship, public worship without gimmicks, without our visual senses being pandered to, a worship focussed on the invisible God. This is a vision to be contended for in every generation.
The Westminster Confession of Faith summarises these elements of worship which are: "The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God" 21:5.
Paul wrote to the Corinthians in his Second letter: "But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ" 2 Cor. 11:3, ESV. The NKJV translation illuminates this passage further: "But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ". Paul's concern was that the church may be deceived and led astray, as Eve was, from God's principle for sincerity, purity and simplicity. We are not to be unaware of Satan's schemes therefore as Paul also warned the Corinthians in his second letter to them, 2:11 "so that we would not be outwitted by Satan; for we are not ignorant of his designs".
The Fall of man precipitated by the serpent undermining the authority of God's command, followed by a direct contradiction of God's threat upon disobedience, as recorded in Genesis Chapter 3. The serpent said to Eve:
“Did God actually say, ‘You shall not eat of any tree in the garden’?” 3:1.
“You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 3:4-5.
Satan undermined the authority of God's command, the threat of disobedience, he inserted doubt and unbelief, and yet there were no arguments, it was subtle. His tactics were subtle, they were deceptive, they were cunning. Listen to how Eve responded in Genesis 3:6 "So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate".
A visual appeal to the forbidden fruit is an important aspect of the Fall for us to bear in mind: "The woman saw that the tree was good ... it was a delight to the eyes". Mankind ever since the Fall has easily been misled to a visual religion and this has also affected Christianity. The Puritans recovered a biblical vision of simplicity in public worship, public worship without gimmicks, without our visual senses being pandered to, a worship focussed on the invisible God. This is a vision to be contended for in every generation.
The Westminster Confession of Faith summarises these elements of worship which are: "The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God" 21:5.
Monday, 1 April 2013
The Puritan Passion for Preaching
The British puritans were passionate about preaching. Why was this? It was because they believed that preaching is the primary instrument through which the church is fed, that public worship remains God-centred, and that the gospel is propagated in the world. "The Westminster Directory of Public Worship" contains a valuable section called "Of the Preaching of the Word". Its opening statement says: "Preaching of the word, being the power of God unto salvation, and one of the greatest and most excellent works belonging to the ministry of the gospel ... ". What a magnificent summary of preaching!
There are many helpful pointers for the man who is set apart for preaching in this chapter of the "Directory". There are seven points which are brought out for a man to perform his whole ministry:
1. Painfully, not doing the work of the Lord negligently.
2. Plainly, that the meanest [or simplest] may understand.
3. Faithfully, looking to the honour of Christ ... keeping nothing back.
4. Wisely, framing all his doctrines, exhortations, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail.
5. Gravely, as is fitting for the word of God.
6. With loving affection.
7. As taught of God, and persuaded in his own heart.
Did you notice two things especially? The performance of ministry is primarily and especially the ministry of the preaching of the word, therefore our greatest efforts in our use of personal time and preparation should be directed in this area. Secondly, in point 5, preaching must be conducted gravely. Hebrews 12:28 teaches: "Let us offer to God acceptable worship, with reverence and awe". This idea really goes against the "mood of the age" and there can be a danger that preaching in our day can seek acceptability by being like the world around us.
So much conversation today can focus on communication skills, being relevant, with lots of "ice breakers" and 'humour". This idea would be abhorrent to the apostles and the puritans. Colossians 4:6 teaches all Christians "Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person". How much more should the language of the preacher, in the pulpit, be filled with reverence, gravitas and sober speech.
There are many helpful pointers for the man who is set apart for preaching in this chapter of the "Directory". There are seven points which are brought out for a man to perform his whole ministry:
1. Painfully, not doing the work of the Lord negligently.
2. Plainly, that the meanest [or simplest] may understand.
3. Faithfully, looking to the honour of Christ ... keeping nothing back.
4. Wisely, framing all his doctrines, exhortations, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail.
5. Gravely, as is fitting for the word of God.
6. With loving affection.
7. As taught of God, and persuaded in his own heart.
Did you notice two things especially? The performance of ministry is primarily and especially the ministry of the preaching of the word, therefore our greatest efforts in our use of personal time and preparation should be directed in this area. Secondly, in point 5, preaching must be conducted gravely. Hebrews 12:28 teaches: "Let us offer to God acceptable worship, with reverence and awe". This idea really goes against the "mood of the age" and there can be a danger that preaching in our day can seek acceptability by being like the world around us.
So much conversation today can focus on communication skills, being relevant, with lots of "ice breakers" and 'humour". This idea would be abhorrent to the apostles and the puritans. Colossians 4:6 teaches all Christians "Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person". How much more should the language of the preacher, in the pulpit, be filled with reverence, gravitas and sober speech.
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