There are various resources which can be used by those who are wondering whether they have a call to preach. Perhaps less is available for those who are discerning that they do not have a call to the gospel ministry. It can sometimes seem as though, if a young man has a pressing desire to serve the Lord, the only way to do this is to preach. However we still need to recognise the validity and the value of secular callings and the work that can be done for the Lord outside of the gospel ministry.
Someone who initially struggled to recognise their calling was Archibald Johnston of Wariston. A gifted young lawyer who desperately longed to devote his whole life (and death) to the Lord’s service, he wrestled earnestly with the problem of whether he was being called to the gospel ministry or to continue in the legal field. He kept a detailed diary of his spiritual and psychological turmoils, including how he came to the clear view that his calling was not the gospel ministry. The various aspects of his decision-making process are still appropriate today, as can be seen from the following updated extracts from his diary for August 1633. Setting aside time for prayer and fasting, he coordinated the advice of wise friends, helpful contemporary writers, and the teaching of Scripture in his analysis of his own inclinations and gifts and the requirements of a gospel minister. Wariston went on to have a stellar career in law and politics, making huge contributions to the good of the Scottish church. In the end he was executed by hanging for remaining true to his principles.

My brother-in-law exhorted me to settle my resolutions concerning my calling, and gave me reasons to continue in what I had begun, letting me see my impatience for catechising on the one part, and on the other part the possiblity of serving God and doing good as an advocate.

Monday

On Monday, after praising and praying, I resolved to keep a private fast to God all this week for my deliverance from my troubles, fears and perplexities, and for God assisting me against temptation and directing me in my confusions, chiefly concerning my calling. In this I prayed the Lord of heaven that He would direct me in choosing my calling, and bless me in what He made me to choose, and enable me in and by it to glorify Him, edify His servants and my friends, and the poor people, and to work out my own salvation with fear and trembling. (Lord, hear and direct for Christ’s sake!) I remembered how last Saturday night the Psalm which happened to be read was Psalm 127, “Except the Lord build the house, they labour in vain that build it,” and I applied this to my calling.

Thursday

On Thursday I heard Rev Henry Rollock preach on Genesis 2:2, where he argued that we should imitate God’s example and rest on the Sabbath day, “but,” he said, “it is most commendable to labour in our particular calling all the week.”

After the sermon I looked at William Perkins’s treatise on Callings (having first prayed to God to direct me and settle me in my calling, and reiterating all my vows to Him) [Perkins, A Treatise of the Vocations or Callings of Men (1603)]. When I read Perkins, and finding my mind much settled by it, I resolved to follow his rules of choosing a calling, and to examine myself by his signs. Perkins directs us to examine what calling God calls us to, 1st, by our affection and inclination, and 2nd, by our gifts.

Then I spent all afternoon testing by both tests whether I should apply myself to the ministry or to law.

First, I found that I truly respected and honoured more in my mind the ministry than law, but that my affection and resolution constantly carried me to the law. This was partly because I saw that my mind could not be bent to religious exercises constantly, but fainted if it was not sometimes diverted to secular things, and partly also because I did not dare to take on the burden of more souls than my own – for I found it genuinely difficult for my own soul alone to work out its salvation in fear and trembling. So I found that my inclination was always to serve God in this, fearing lest I would be diverted from it to something else.

Secondly, I found my gifts not so fitted for the ministry as for law. My gift is dialectic rather than didactic – fitter for disputing pro and contra than for teaching solid grounds. Also neither my invention, judgment nor memory was in favour of handling such deep mysteries. Again, in the judgment of all, I have no gift for speaking, and would have no utterance at all in preaching. I was never a good linguist, either in Scots, French or Latin. However, the main point of the calling to the ministry lies in catechising, and this I am utterly incapable of, due to my natural hastiness, crossness and impatience.

As for law. My affection. My continual resolution since my childhood. My plying of my studies to that end. The manifold opportunities of making progress in it. My gifts being disputative, and therefore naturally fitting me for it. Also, chiefly, the warrant of the apostle, commanding me to remain in the calling in which I was called (1 Corinthians 7:20); the commentators Bolton, Pareus, and Perkins on that text all advise against an unnecessary or rash change of calling.

All of this greatly settled my mind, and made me resolve that, having craved God’s direction in my choice and then His blessing on my choice, I would fall to my book next week.

My resolution was confirmed by reading Genesis 3:19 (“In the sweat of thy face shalt thou eat bread …”) and Matthew 25 (about the servants who received the talents). Also Mark 6:3, “Is not this the carpenter?” from which Perkins says that Christ used carpentry as His particular calling, and Exodus 20, “Six days shalt thou labour,” which according to Perkins is a command. Also 1 Corinthians 12:28, “God hath set some in the church, first apostles, gifts of healings, helps of governments.” Ephesians 4:28, “Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.” Colossians 3:22, “Servants, obey in all things your masters, and, whatsoever ye do, do it heartily, as to the Lord and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.” 2 Thessalonians 3:10, “This we commanded you, that if any would not work, neither should he eat. Now them that work not at all, but are busybodies, we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread.”

My mind was strongly prompted by these passages to be settled in a calling, and was then confirmed in my first resolution by Perkins’ rules of examination, but especially by 1 Corinthians 7:20, and I blessed God heartily for settling my mind so well.

Reflections

I remembered how I had presented to God as my greatest request that He would be well-pleased to settle me in a particular calling, in which I could glorify Him, edify His servants, and work out my own salvation with fear and trembling. This made me confident of the general principle that assuredly God would bless me in my calling. I also remembered how, having craved God’s direction concerning my choice of a calling, I got the same passage, 1 Corinthians 7:20, brought to my memory in my prayer as an answer.

Also, God answered all the objections that I could bring against my calling to law. The first objection was that God seemed to thwart me in the study of this calling. Answer: It was because I had not till now sought God’s direction and blessing so urgently. Now, after being so urgent with God, I can say with David, “The Lord hath delivered me out of the paw of the lion and out of the jaws of the bear, he will deliver me also out of the hand of this Philistine.” So the Lord who protected me in my travels [to France] and directed me in my marriage, will bless me also in my choosing and in my calling. All the more so, since on the one hand what I am praying for now tends more to His glory and the good of His servants and my salvation, and on the other hand the manner of my praying is [by His help] more humble, more frequent, and more fervent than before.

My second objection was that I would shame myself by something I said. Answer: That would be to distrust God’s assistance, which He will not refuse to any who truly desires it, not only in divine discourses, but also secular discourses tending to His glory and the good of the commonwealth.

Thirdly, I had a doubt about the distractions associated with law. Answer: My devotion, not being continually bent [towards spiritual things] would be the benter when it was [from time to time] employed in God’s service.

Fourthly, I had a doubt about the temptations associated with law. Answer: Those temptations are less dangerous than either medicine or theology, for there they endangered either the soul or the body, but with law they only endanger the purse. Also, those temptations would be like so many pricks in my side to keep me awake all the time, and to hold God’s graces in exercise, and to maintain my tenderness of conscience (which, if never stirred, would grow obdurate).

Then, for my greater confidence of a blessing, I remembered how all my prayers run on this line, that God would glorify Himself both in my life and in my death, and that He would send either life or death as He thought fittest to His glory, the best interests of church and commonwealth, and my own salvation. So that, seeing God now sends life, I may be confident that He has some work to do with me yet for His glory, the wellbeing of His servants, and my own good.

Thereafter I spent that night in confessing, praying, and praising for all His mercies, and in particular for settling my mind so well that day in my particular calling. Blessed by His name for it, for now and for evermore!

Archibald Johnston of Wariston kept a diary for many years. Extracts have recently been republished in a book titled, ‘For Christ and Covenant: The Spirituality of Archibald Johnston of Wariston,’ edited by Ruth E Alcalay.

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Every so often the suggestion is made that we should use gender-neutral language to refer to God. There is certainly a need for carefulness in how we speak about God, so that we don’t inadvertently make Him seem inaccessible or unavailable to specific groups of people. Yet this should not be driven by our perceptions of what might make God unappealing to sinful preferences, or by the demands of certain groups that God should fit the mould they want Him to fit. God has actually chosen to make Himself known to us in His Word – in human language. Yet human language fails almost before it starts to express the greatness of God. We must therefore confine ourselves to speaking about God in ways that He legitimises (in that He has used these terms Himself in the Scriptures) while constantly realising that even these words are not adequate. God is so great that He cannot be confined in any way – not the whole universe can contain Him – and certainly He cannot be reduced to the kind of creature whose identity changes in the eye of the beholder according to which are currently the preferred pronouns, as dictated by sinful imaginations or to suit self-serving human interests. Our job is not to conform God to our political agendas or passing ideological fixations, but to conform ourselves to Him. As the following updated extract from a textbook by Hugh Binning makes clear, we can only ever know and speak of God on His own terms.

“God is a Spirit, and they who worship him must worship him in spirit and in truth” (John 4:24). Something of the nature of God is pointed out to us here, as well as something of our duty towards Him. “God is a spirit,” is His nature; and “we must worship him,” is our duty, and “in spirit and in truth” is the right manner of doing our duty. If these three were rightly pondered, till they sink in to the depth of our spirits, they would make us real Christians.

We need to know accurately who God is

It is presupposed for all Christian worship and walking, to know what God is. This is indeed the primo cognitum of Christianity, the first principle of true religion, the very root out of which springs and grows up walking suitably with and worshipping appropriately a known God.

In too much of our religion we are like the people of Athens, who built an altar to an unknown God, and the Samaritans, who worshipped they knew not what. Such a worship, I don’t know what it is, when the God worshipped is not known!

True knowledge of God is not comprised of many notions and speculations about the divine nature, or high and strained conceptions of God. Some people speak of these mysteries in some unique way, using terms far removed from common understandings, which neither themselves nor others know what they mean. But this only shows that they are presumptuous, self-conceited, knowing nothing as they ought to know. There is a knowledge that puffs up – a knowledge that only makes people swells up, it doesn’t make them grow. It’s only a rumour, full of air, a vain and empty and frothy knowledge, that is neither good for edifying others, nor saving themselves. A knowledge that someone has, so as to ascend on the height of it, and measure himself by the degrees of it, is not the true knowledge of God. The true knowledge of God doesn’t know itself, doesn’t look back on itself, but looks straight towards God, His holiness and glory, and sees our baseness and misery. Therefore it constrains the soul to be ashamed of itself in such a glorious presence, and to make haste to worship, as Moses, Job and Isaiah did.

We cannot worship God without knowing accurately who He is

This definition of God, if we truly understood it, could not but transform our worship.

God is a spirit. Many people form in their own mind some likeness and image of God, who is invisible. They imagine to themselves some bodily shape. When they conceive of Him, they think He is some reverend and majestic person, sitting on a throne in heaven. But I beseech you, correct your mistakes about Him! There is outward idolatry as well as inward. There is idolatry in action, when people paint or engrave some similitude of God, and there also is idolatry in imagination, when the fancy runs on some image or likeness of God. The latter is too common among us. Indeed it comes to much the same thing, whether to form similitudes in our mind, or to engrave or paint them outwardly. The God whom many of us worship is not the living and true God, but a painted or graven idol. You do nothing more than fancy an idol to yourselves when you conceive of God under the likeness of any visible or tangible thing. Then whatever love, or fear, or reverence you have, it is all but mis-spent superstition, the love and fear of an idol.

God is beyond the reach of our senses

Know then that God is a spirit, and therefore He is like none of all the things you see, or hear, or smell, or taste, or touch. The heavens are glorious indeed, the light is full of glory, but God is not like that. If all your senses were to make an inquiry, and search for Him throughout the world, you would not find Him, even though He is near at hand to every one of us. Your eyes and ears and all your senses could travel the length of the earth and breadth of the sea, and would not find him, even as you might search all the corners of heaven before you could hear or see an angel. If you cut a person into pieces, and resolved him down into atoms of dust, yet you could not perceive a soul within him. Why? Because these are spirits, and so beyond the reach of your senses.

God is beyond the capacity of our language

If God is a spirit, then He is invisible, and dwells in light inaccessible, which no man hath seen or can see. Then our poor narrow minds, which are immersed (as it were) in bodies of clay, and receive all knowledge from the senses, cannot frame any suitable notion of His spiritual nature. We cannot even conceive what our own soul is, except when some tangible activity flows from it. The height that our knowledge of ourselves amounts to, is only the dark and confused conception that the soul is some inward principle of life and sense and reason. How then is it possible for us to conceive rightly of the divine nature, as it is in itself?

In a dark and general way, we guess at His majesty by the glorious emanations of His power and wisdom, and the rays of it which He displays in all the works of His hands. From all these concurring testimonies and evidences of His majesty we gather at best the notion of Him that He is the fountain of life, the self-independent being, the very life and light of men, who makes all things visible, and He Himself is invisible.

This is the reason why the Lord speaks to us in the Scripture of Himself in terms of His face, His right hand and arm, His throne, His sceptre, His back parts, His anger, His fury, His repentance, His grief and sorrow. None of these are properly in His spiritual, immortal and unchangeable nature. He speaks in this way because of our dullness and slowness in apprehending spiritual things. It is almost beyond the comprehension of the soul while in the body, because the soul is almost addicted to the senses of the body. The Lord therefore accommodates Himself to our terms and notions. Like a father babbles with his babbling children, He speaks to us in our own dialect, but at the same time He wants us to realise that He is not really like this, but infinitely removed in His own being from all these imperfections.

So when you hear these terms in Scripture, O beware that you do not conceive God to be such a one as yourselves! In these expressions so below His majesty, learn your own ignorance of His glorious majesty, and your dullness and incapacity, when the Holy One must come down as it were in some bodily appearance, before you can understand anything about Him.

God is most powerful

If God is a spirit, then He is most perfect, and most powerful. All imperfection, infirmity and weakness in the creature is founded in its material part of it. A body, when the soul and spirit is out of it, has no more virtue nor efficacy than so much clay, though when it had the presence of its spirit, it was active, agile, swift, strong and nimble. Consider then what a one the God of the spirits of all flesh must be – the very fountain-spirit, the self-existent spirit. When the soul of a human being – or even the spirit of a horse – has so much virtue as to stir up a lump of earth and enliven it to so many different kinds of activities, even though that soul and spirit did not and indeed could not make that piece of earth they dwell in – then what must be the power and virtue of Him who made all these things?

God is immense

If God is a spirit, then He is not circumscribed by any place; and if He is an infinite spirit, then He is everywhere. No place can include Him, and no object can exclude Him. He is within all things, yet not included or bounded within them, and He is outwith all things, yet not excluded from them. As you know, every object has its own bounds and limits circumscribed to it, and it shoots out all other objects out of the same space. But a spirit can pass through all of them, and never disturb them. A legion of spirits may be in one man, and have plenty space. How much more the maker of all spirits fills all in all! The thickness of the earth does not keep Him out, nor does the largeness of the heavens contain Him.

O, how narrow thoughts we have of His immense greatness! How often, I wonder, do you reflect on His immensity? God is near at hand to every one of us. Who among us think of a divine majesty nearer us than our very souls and consciences? For “in him we live and move and have our being.” How is it that we move, and do not think with wonder of the first mover, in whom we move? How is it that we live and persevere in being, without continually considering the fountain-being in whom we live and have our being? We go about all our business as if we were self-existent, and independent of anyone, never thinking of the all-present, quickening spirit, who activates us, moves us, speaks in us, makes us to walk, and eat and drink! Who of us believes this all-present God? We imagine that He is shut up in heaven, and takes no notice of what is going on below, but certainly, He is not so far from us.

God’s understanding is unsearchable

If God is a spirit, then, as He is incomprehensible and immense in being, so also there is no comprehension of His knowledge. He is an all-knowing spirit, an all-seeing spirit, as well as all-present. “There is no searching of his understanding” (Isa. 40:28, and Psalm 147:5). “Who hath directed his spirit, or being his counsellor hath taught him?” (Rom. 11:34; Isa. 40:1).

O that you would always set this God before you – or rather, set yourselves always in His presence, in whose sight you are always! How it would compose our hearts to reverence and fear in all our actions, if we really did believe that the judge of all the world is an eye-witness to our most unobserved and secret thoughts and doings! If any other human being was as privy to your thoughts as your own spirit and conscience, you would blush and be ashamed before him. If every one of us could open a window into one another’s spirits, I think this assembly would disperse as quickly as when Christ invited those who were without sin to cast a stone! We could not so much as look one upon another. O then, why are we so little apprehensive of the all-searching eye of God, who can even declare to us our thought before we think it? God “knows our down-sitting and up-rising, and understands our thoughts afar off, and is acquainted with all our ways” (Psalm 139). O, how we would ponder our path, and examine our words, and consider our thoughts beforehand, if we set ourselves in the view of a spirit who is within us and outside us, before us and behind us!

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The Church of England recently voted in favour of allowing blessings for same-sex couples although with assurances that the church’s doctrine of marriage will not change. To many this seems incoherent, and it exposes a lack of clarity on the boundaries between what is and is not acceptable in the realm of sexuality and marriage. In the New Testament model, the church and the world are on different sides of a clear line of demarcation and the church has no need to feel pressurised into adopting the agenda and mores of the world. In the early days of the church of Corinth the pressure was real and the church in some significant ways capitulated to societal expectations. The boundary markers in these ways collapsed and the apostle Paul needed to write more than once to reinstate them. Particularly in the area of sexual ethics the divergence needed to be crystallised between how the surrounding culture regarded people’s behaviour, and how Jesus’ apostles expected the church to react. Immorality of any kind, including same-sex relationships, is not something for the church to bless, but to help people avoid. As David Dickson’s commentary on Paul’s letter to the Corinthians draws out in the following updated extract, Paul teaches both that sexual immorality has no place within the church, and that forgiveness is available.

Indifference to sexual purity is a pagan attitude

Like the other Gentiles, the Corinthians regarded sexual immorality as a “thing indifferent,” neither right nor wrong in itself. But in 1 Corinthians 6, Paul rejects this point of view. Anticipating and forestalling that their excuse would be, “All indifferent things are lawful for us now that we are Christians!” Paul makes several counter-points.

Firstly, in verse 12, he qualifies their major assumption, “All indifferent things are lawful!” by limiting it to “lawful as far as they are beneficial,” i.e., helpful, and, “lawful as long as our sinful desires do not win the mastery over us,” for by the intemperate use of our liberty we can sin even in the use of indifferent things.

Then in verse 13 he also challenges their secondary assumption, that fornication is something indifferent. He says in effect, “Granting that food is for the stomach and the stomach is for food, there is a big difference between food and fornication!” It is lawful to eat any kind of food, because God has ordained food to be a natural good. Yet we have to reckon with the fact that God will destroy both food and the stomach, at least as far as its current functions are concerned. So for the sake of our stomach we must not endanger our eternal salvation, or the salvation of others, by eating in a way that causes others to stumble. However, the big difference is that sexual immorality is never lawful. It is simply a sin, and to be avoided.

The body is simply not made for immorality – it is not in any way comparable to how food is ordained for the stomach and vice versa. The body is ordained to be a member of Christ our Lord, who is ordained to be the head, to govern the whole body, so that it would be kept holy. In fact, in the resurrection our bodies will be raised as glorious bodies, just as the body of Christ was raised. Therefore they ought not to be defiled with fornication.

Paul goes on to refer to what should have been an obvious, known fact about marriage: the two become one flesh. The members of Christ are not to be made by fornication the members of a prostitute (verses 15-16). For “he that is joined to the Lord is one spirit” (verse 17). Believers are members of Christ, because they are united to Him by faith, and are one mystical body with Christ – one spiritual body, or one spirit with Christ.

Paul then provides an exhortation. “Flee fornication!” (verse 18). Returning to his argument, he draws a comparison with other sins. Other sins misuse something or other that is external to the body, but sexual immorality abuses its own body, and for that matter dishonours the body more than any other sin (verse 18).

Especially considering that our bodies are the temple of the Holy Spirit, they ought not to be polluted with sexual immorality. Additionally, believers are not their own – they have been purchased with the blood of Christ. They must therefore take heed that they do not defile themselves with immorality, but rather by a holy way of life both in body and soul they should endeavour to glorify God their Redeemer, whose they are.

Sexual impurity has no place in the church

Towards the end of chapter 4, Paul has been warning the church of Corinth that formal church censures would come their way if they continued in their schismatic and divisive ways. Lest they should think these are empty words, he tells them at the start of chapter 5 that they must excommunicate a certain individual who had committed a certain type of sexual sin. “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you” (1 Corinthians 6:1-2).

Paul here reprimands the church because they ought long ago to have grieved for this great offence, and excommunicated the wicked person from fellowship, instead of excusing his fault by minimising it, or making a joke of it, or glorying in it as if they were impressed with what he had done.

One reason for excommunicating this individual is because he was defiled by heinous wickedness. Even the Gentiles would not so much as speak of this sin without detestation.

Paul recognises that as a church, they have the power to excommunicate a wicked person like this. But now he adds his additional apostolic authority to the situation. “For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1 Corinthians 6:3-5).

“Truly,” he is saying, “you have my opinion and authority concerning that wicked person. Therefore, when you are gathered together, be fortified by this letter, which comes with apostolic authority, and by the authority of Christ, in whose name the censures of the church should be given, and excommunicate this wicked person.”

Paul uses the expression, “Deliver him to Satan,” because when anyone’s outward status is that they have been rejected and cast out of the church, and excommunicated from the privilege of the fellowship of the saints, then as far as their outward status is concerned, they are declared to belong instead to the kingdom, slavery, and power of Satan. To be a citizen of the kingdom of God (that is, the church) even outwardly, is a greater honour than to reign outside of the church. To be excommunicated is to lose your reputation and honour and dignity, and be reckoned as belonging to the subjects of the devil.

Having said this, the actual purpose of excommunication is to be a means of repentance and salvation. Truly by the censure of excommunication the pride of the flesh should be mortified, and the new creature will be saved in the day of judgment.

Impurity is a contagion

Paul continues in verse 6, “Know ye not that a little leaven leaveneth the whole lump?” The risk was that the whole church would be infected and polluted by the contagion of so great a wickedness, just as a little yeast leavens the whole batch of dough. That is why they needed to excommunicate the wicked person. Continuing with the metaphor, Paul says that the Christian church must be purged from things which bring reproach on Christ and cause others to stumble – and the hearts of Christians must be purged from all the corruption of their old nature – with at least the same diligence as the houses of the Jews were purged from literal leaven before the Passover. Doing this would have the beneficial effect “that ye may be a new lump,” a new and holy society, new creatures really and indeed (verse 7).

The church should be a place where holiness flourishes

Confirming his argument, Paul explains that the thing signified in the Passover – the sacrifice of Jesus Christ – commits Christians to have a care that holiness would flourish in us and in the church. Putting away malice and wickedness both from ourselves and from the church will mean that we can worship and serve the Lord cheerfully and in a holy way, in sincerity and truth. We cannot live in a holy and righteous way (as the meaning of the feast of the Passover lamb requires of us) unless the leaven of our past life and our wicked practices are purged away out of us and out of the house of God, and unless we endeavour to keep sincerity and truth in us and in the church.

The church should not judge the world, but itself

Paul wraps up his argument by referring to a previous letter he had written to the church of Corinth, in which he had told them not to have fellowship with fornicators (verse 9). By consequence they should have understood that fornicators were to be excommunicated from the church, and much more so those who committed incest.

Of course, this gives them no excuse for thinking that this instruction about immoral persons referred only to those who were in the world, or outside of the church. That would have been to command something impossible, because they must necessarily either live amongst such wicked persons or else go out of the world (verse 10). They lived in Corinth, after all, where the majority remained pagans. Paul clarifies that he means they must not keep fellowship with anyone who claims to be a Christian, or a brother, who commits sexual immorality. That brother is to be excommunicated, if after the church has convinced him of his sin he remains wicked and impenitent (verse 11).

Neither the apostle nor the church had the right to impose church censures on those who were outside the church. Those outside the church are left to the judgment of God. But the conclusion they ought to have drawn from this is that judging members of the church certainly is part of the church’s work – this power does belong to the church. That is why their responsibility was to put away or excommunicate that wicked person from among them.

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The love between God’s children is a stronger bond than mere niceness, it is something definite, active and fruitful. It is also something that God commands His children to show to one another, and it is pleasing to God when they do walk in obedience to this commandment. In the following updated extract, Hugh Binning outlines some of the reasons why God likes love enough to command it, based on 1 John 3:23: “this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.”

The relationship between love, lifestyle and faith

I wish you to rightly observe this conjunction, that these are inseparably knit together, love to God and love to other people – delight to do His will – to love Him and live to Him. Do not deceive yourselves with vain words. If you do not find the doctrine of grace laying this restraint on your heart, you are yet in your sins. This is the reasoning of a believing soul: “Shall I, who am dead to sin, live any longer therein? Shall I not delight in those commandments, when Christ has delivered me from the curse of the law?” Although that person falls and comes short, yet the pressure of their heart is in that direction.

At the same time, pay attention to the order. You must first believe on the Son, and then love Him, and live to Him. You must first flee to His righteousness, and then the righteousness of the law shall be wrought in you.

Therefore do not weary yourselves to no purpose. Do not wrong your own souls by seeking to reverse this order, which was established for your joy and salvation. Know that you must first meet with satisfaction in all the commands of Christ, before your obedience to any of them can be accepted. Then, having met with that, know that the sincere endeavour of your soul, and the affectionate impulse of your heart towards your duty, is accepted.

And if you find yourself afterwards surcharged with guilt and inconsistent walking, yet you know that the way is to begin at this again, to believe in the Son. This is the round you must walk, as long as you are in the body. When you are defiled, run into the fountain, and when you are washed, strive to keep your garments clean, but if defiled again, get your hearts washed from wickedness.

How far-reaching love is

Now love is a very comprehensive command. It is the fulfilling of the whole law (Romans 8:10, Matthew 22:37–38. It is indeed the true principle and pure fountain of our obedience unto God and men. All fruits of the Spirit are moral virtues that grow out of the believer. Whether pleasing to God, or refreshing to other people, they are all virtually in the root of love. That is why the apostle names one for all, i.e., brotherly love, as the bond of perfection (Colossians 3:14).

Love is a bundle of many divine graces, a company or society of many Christian virtues combined together. They are named bowels of mercies, long suffering, kindness, humbleness of mind, meekness, forbearance, and forgiveness, all which are tied to the believer’s girdle by charity. So where love is, every good comes. After love comes a troop of so many sweet endowments and ornaments, and where love is lacking (as truly it is the epidemic disease of the time), many sins abound, for when iniquity abounds, “the love of many shall wax cold” (Matthew 24:12).

Oh! that is our temperament, or rather our distempered nature — our love is cold, and our passions are hot! When charity goes away, out come the wild and savage beasts of darkness, i.e., bitter envying and strife, rigid censuring and judging, unmercifulness and implacableness of spirit towards others’ failings and offences. Self-love keeps the throne, and all the rest are her attendants. For where self-love and pride is, there is contention, strife, envy, and every evil work, and all manner of confusion. They lead one another as in a chain of darkness (Proverbs 13:10; James 3:16).

Do not think that love is a mere compliment, an idle feeling. It more real than that, more vital. It has bowels of mercy, which move when others are moved, and which bring their neighbour’s misery into the inmost seat of the heart, and make your spirit a companion in their misery. It is also exercised in forbearing and forgiving. Charity is not easily provoked — therefore it can forbear, it is easily appeased — therefore it can forgive, it is not soon displeased, or hard to be pleased, “forbearing and forgiving one another in love.”

How helpful love is

Focus more then on this grace of love. See it to be the fulfilling of the law, for “the end of the commandment is charity, out of a pure heart, a good conscience, and faith unfeigned.” The end of the law is not strife and debate, nor the intricate and perplexed matters which bring endless questions and no edification.

Though people claim to be motivated by conscience and scripture, yet they violate charity, the great end of both, which mainly strives for edification in truth and love. It is a violent perversion of the commandment to love, to overstretch every point of conscience, or every point of difference, so far as to rend Christian peace and unity. All these names of war, and all these fiery contentions among us, what have they been kindled by if not the lack of charity? What James says of the tongue, I may likewise say of uncharitableness and self-love — they set on fire the course of nature, and they are set on fire of hell.

True zeal and the love of God is a fire that in its own place has a temperate heat, and does not burn or consume what is round about it. But our zeal is like fire that is mixed with some gross material, a preying, devouring, and consuming thing, zeal down in the lower region of man’s heart, where it is mixed with many gross corruptions, which are as oil and fuel to it, and gives it an extreme intemperate destroying nature.

How significant love is

But then consider that this commandment of love is our Lord and Saviour’s last testamentary injunction to His disciples (John 13:34–35). “A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.”

It is Christ’s last will, and it is given us as a token and badge of discipleship. Every profession has its own signs and rules, every order has its own symbol, every rank its own character. Here is the differential or unique character and identification of a Christian — brotherly love. “By this shall all men know that ye are my disciples, if ye have love one to another.”

I remember a story of a dying father who called his sons to him on his death bed. Having sent for a bundle of arrows, he tested them one by one if they could break them, and when they had all tried this in vain, he caused them to untie the bundle, and take the arrows one by one, and so they were easily broken. By this he gave them to understand that their stability and strength would consist in unity and concord, but if love and charity were broken, they were exposed to great hazard.
I think our Lord and Saviour gives such a precept unto his disciples at his departure out of this world (“A new command I give unto you,” John 13:34) to show them that the perfection of the body, into which they were all called as members, consisted in that bond of charity.

Indeed love is not only a bond or bundle of perfection in respect of graces, but in regard of the church too. It is that bond or tie which knits all the members into one perfect body (Colossians 3:14–16). Without this bond, everything will necessarily be tears, rags, and distractions.

How pleasing love is to God

Truly believing in the Son must be gratifying to God, not only from the general nature of obedience to His will, but also because this does the most honour both to the Father and to the Son. The Father counts Himself much honoured when we honour the Son, and there is no honour the creature can be in a capacity to give Him like this, to cast all our hope and hang all our happiness on Him (John 5:23–24), to set to our seal that He is true and faithful (John 3:33), which is done by believing.

But most of all, it is pleasing in His sight because the Father’s good pleasure centres on the same point as the soul’s good pleasure, that is, on the well beloved Son, Christ. Therefore faith must needs be well pleasing to the Father, for what else is faith but the soul’s delight and satisfaction in the Son. As the Father is already well pleased with His death and sufferings, so He holds him out in the gospel, that you may be as well pleased with Him as He is. This is believing indeed, to be pleased with Him as the Father is pleased, and this pleases the Father too.

Oh that you could understand this! The gospel is not brought to you so that you would reconcile God, and bring about a change in His affection, but instead, to beseech you to be reconciled to God, to take away all hostility out of your heart. This is the business which preachers have to do, to persuade you that the Father holds Himself abundantly contented with His Son. “This is my beloved Son, in whom I am well pleased.” And to move you to be as well contented with Him as He is, he says, “Hear Him!” “I hear Him for you, now you hear Him for Me! I hear Him interceding for you, now you hear Him beseeching you!”

This serves to take away all ground of suspicions concerning our welcome and acceptance with God. It cannot but be an acceptable and pleasing thing to God, when the affection and desire of your soul falls on and gathers into your bosom with His good pleasure Christ His Son!

How harmonious love is with God’s love

And then, it is well-pleasing to God that we love one another, not only because He sees His own image and likeness in our love (for there is nothing in which the Christian more eminently resembles their Father, or more evidently appears to be a child of the Highest, than in free loving all, especially the household of faith, and forbearing and forgiving one another, and so God cannot choose but like it well), but especially because your love centres on the same objects as His love — these whom the Father so loved that He gave His only begotten Son for them, and the Son so loved them, that He gave Himself for them. If these are your delight, and you show forbearance to them as the Father and the Son has done, that concentration of affections into one point cannot but be pleasing to Him.

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The apostle Paul prayed a beautiful prayer for the church at Ephesus. As well as showing all believers what we can aspire to and what we should pray for on our own account, some additional further advice can be gleaned specifically for ministers. Preachers and pastors have the responsibility of caring for the souls of those who are to feed from the Word they preach, and this includes praying with them and for them. But how should ministers approach God when they pray? What features of the flock should shape the requests they make in prayer for them? Why does it even matter that ministers should pray for their people? In this updated extract from his commentary on Paul’s prayer in Ephesians 3, James Fergusson picks out some pointers for ministers. In turn, believers who observe this advice should remember that as we are all members of God’s family, there should be no desire to exclude any of the family from the blessings of salvation, and there should be willingness to help rather than hinder our minister’s prayers for us.

Praying with purpose

In this part of the chapter Paul gives a summary of his fervent prayers to God for the believers at Ephesus, that they would persevere and grow in the faith and experiential knowledge of the doctrine of salvation (Eph. 3 from v14 onwards). In doing so he not only gives an evident testimony of his sincere affection and endeavours for their salvation, but he also strives to stir up a similar ardency of affection in them. Indirectly at least, though most effectively, the example of his prayers prompts them to persevere and make progress in the experiential knowledge of and communion with Jesus Christ.

Paul states what has occasioned his prayer (i.e., that these people were already built by faith on Christ). He also expresses the humble, reverent frame of his heart in prayer (“I bow my knee,” Eph. 3:14). He also shows that he is directing his prayer to God the Father.

God the Father is described first from His relation to Jesus Christ (“the Father of our Lord Jesus Christ”) and secondly, from His relation to His church (“God … of whom the whole family in heaven and earth is named”) (Eph3:14). He is the Father by adoption of the whole church of those who are regenerate, whether triumphant in heaven or militant on earth, whether Jew or Gentile. The church is here called a “family,” and it is said to have its name from God. They are His family, His children, those who are at home in His household.

In the context, there is a particular relevance why Paul describes God in this way. The Jews wanted the whole church to be named after (and contained within) the Jewish nation, excluding the Gentiles. But at all points Paul makes the Gentiles equal sharers of participation in God along with the Jews. So Paul by using the term “God … of whom the whole family in heaven and earth is named” he is breaking down this arrogance, and at the same time showing his warrant to pray for perseverance and growth in grace from God even to the Gentiles.

Ministers must pray for their flock

As we know, it is the duty of Christ’s ministers to teach and instruct the people of God committed to their charge (2 Tim. 4:2). But we learn from Ephesians 3:14 that it is every bit as much the minister’s duty to pray to God for their people.

Ministers must pray for their people, not only in public with them, when they are as it were the mouth of the people to God (Joel 2:17), but also in private. All their efforts cannot profit without the Lord’s blessing (1 Cor. 3:6). Ministers ought therefore fervently to seek the Lord’s blessing from God by prayer, otherwise they have no ground to expect it (Ezek. 36:37).

Why people need their minister to pray with and for them

It is of no small advantage to the Lord’s people to have a minister who is able to pray, and who accordingly does pray pertinently, spiritually, and fervently with them and for them.

• By him, as by their mouth, they may have their various cases made known to God more distinctly than many of them can express by themselves.
• Additionally they themselves are edified and instructed how to pray with similar affection and fervency (1 Cor. 14:19).
• By their minister’s affectionate prayers to God for them, a blessing is drawn down from heaven to make the Word preached effectual in them (James 5:16), and they themselves are roused up to seek after those good things that their minister prayed for them to have.
• They can also be comforted and encouraged to know that their minister is speaking to God for them, including when he is absent from them, and cannot speak to them (Phil. 1:4), and when they through some reason or another cannot deal with God for themselves, at least in any measure satisfactory to themselves (James 5:14–15).

People should be able to take their lead from their ministers

Why did the apostle tell them what and how he prayed for them? Not to win their applause (because that is condemned, Matt. 6:5), but to stir them up to pray for themselves and to endeavour to obtain the good things he sought for them. The more earnest and laborious others are for bringing about our spiritual good (whether they are our ministers, parents, friends, neighbours), all the more we should be provoked into diligence about the same thing ourselves.

Ministers should pray for more grace for their people

If you pray to God for others, especially if you are a minister praying for your flock, your prayers should be prompted not only by their needs, afflictions and sinful infirmities (James 5:14–15), but also by the grace and good things of God they have already received. Pray that they would persevere and grow in these graces and good things, and be preserved from abusing them, seeing the graces of the best are only imperfect (1 Cor. 13:9), subject to decay (Rev. 3:2), and may be abused (2 Cor. 12:7). Paul prays for these Ephesians because of the good they have already received, i.e., that they are built on Christ already (v22).

Ministers should pray with reverence and confidence

We ought, especially in prayer, to draw near to God with deep reverence and high esteem or His majesty of God, joining this with low and mean thoughts of ourselves, because of our baseness and unworthiness, seeing God honours them who honour Him (1 Sam. 2:30) and gives grace to the humble (James 4:6). Paul evidenced such a frame of heart by bowing his knees when he prayed.

Deep reverence of heart towards the sacred majesty of God in prayer is fully consistent with faith and confidence in approaching to God as a reconciled father. These both ought to be joined together in prayer, and indeed, when they are sincere and not counterfeit, they both strengthen one another. The more we put our trust in Him, the more our hearts will fear and adore Him (Psalm 130:4). The apostle exercised not only reverence in his prayer, as is already shown, but also confidence, while he takes up God as the Father of our Lord Jesus Christ, and of the whole family of believers through Him.

The warrant for praying for the church is God’s fatherly care

As there is but one church universal, comprehending all the elect in all times and places, whether in heaven or earth, so all within the church are of one kindred and linage, descending from one common father. Paul designates the church “one whole family in heaven and earth.”

The near relations, under which God stands towards His church, are founded on Jesus Christ: and all the benefits flowing from these relations are conveyed to the church through Him. Outside of Jesus Christ, God is a consuming fire to sinners, and in Jesus Christ, He is a reconciled father to believers.

The near relation which God has to His church, and His church to Him, is sufficient ground and warrant for faith to rest on Him, and plead with Him for the supply of all grace, and of every needful thing. Shall He not provide for His own children, when He has said that human fathers who do not provide for their children are worse than infidels? (1 Tim. 5:8). This is why the apostle makes this a ground of his confidence that he will be answered by God in what he sought on behalf of these Ephesian believers, i.e., God’s fatherly interest in them.

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Believers know that the Lord Jesus cares for His people, His little flock. So how does He answer a believer when she asks His advice on how best to benefit from His care? Although each believer has a personal relationship with Christ, in the following updated extract, James Durham highlights from the Song of Solomon how Christ does not deal with His people individualistically. Instead He expects us to see ourselves as one of His flock, walking together with the rest of His people, and benefiting together from the gifts He has given His church – the gospel ministry and gospel ordinances. The role for preaching and for church membership is much bigger in this view than we perhaps appreciate in the contemporary church. Certainly there is a clear responsibility for ministers to preach Christ’s will for how we should think and live, as this is the main way that Christ has provided for strengthening the flock. Close as the relationship is between Christ and a believer, not until they get to heaven will it be face to face. Here, for the duration of our time on earth, their relationship is always mediated through Christ’s ordinances – especially the preaching of the Word by the shepherds He has sent. This should help us set a higher value than ever before on being one of the flock and on having access to Christ’s ordinances.

What advice does the Bride want from her Beloved?

In the Song, the Bride appeals to her Beloved for advice, “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon…” (Song 1:7).

She puts to Him two petitions. The first is, “Tell me where thou feedest,” i.e., “where thou feedest thy flock” (for “feeding” here is to be understood as Him feeding others, not where He feeds Himself). The second petition is, “Tell me where thou makest thy flocks to rest at noon,” i.e., “where and how thou comfortest and refreshest thy people under scorching persecutions and trials.”

These petitions rely on the relation between Christ and His people of shepherd and flock. Providing for the sheep, and refreshing them in time of trouble, are the two great duties of a shepherd, and they are well performed by Christ (Psalm 23). She is asking Him to tell her the right way of benefiting from His care of His flock. She knows that He is tender towards His people, whatever danger they are in, whether of sin or suffering, for He is the good shepherd (John 10:11); who carries the lambs in his bosom (Isaiah 40:11); and the one who stands and feeds His flock (Micah 5:4). She knows too that He has resting places and shady places for refreshing and sheltering His people.

How does Christ respond to her request?

Christ’s reply comes in verse 8 of chapter 1: “If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.”

The name He gives her is, “O thou fairest among women.” When believers are humble under the sense of their own infirmities, they are no less highly esteemed by Christ. His thoughts of believers are not always the same as their thoughts of themselves. When Christ calls them by this name, it shows that there is a real worth in a believer, beyond the most noble in the world. It shows too that Christ has a real esteem for them, which He has for nobody else. And it shows Christ’s wonderful tenderness, adapting Himself for her consolation, when He shares with her the fact that these are His thoughts of her, now, when she was in need and distress.

To answer her request, He gives her two directions – Look how the old worthies walked and follow their way; and, Stay close to the public ordinances.

Follow the flock

The first direction, “Go thy way forth by the footsteps of the flock,” reminds us that all believers, in ancient times and today, are one flock, under the care of one chief Shepherd. Also, there is only one way to heaven. The substantials of faith and godliness, in which those who went before us have walked, are still the same, and those who follow after must walk in the same way, if ever they expect to reach heaven.

In all ages, God has helped His people in trying times to keep in His way, and has carried them well through all difficulties to heaven. Believers should observe these as especially worthy of imitation. They should and may follow the commendable practices of believers in former times, and not think they are unique.

In times when new opinions and doctrines hold sway, it is often safe to follow the way of those who we are sure went before us to heaven (Hebrews 13:7; 1 Thessalonians 2:14; Hebrews 6:14), although this is limited with the necessary caution that it is only insofar as their practice agrees with Christ, the ideal pattern (1 Cor. 11:1).

In a word, this direction shows that there is no other way than the good old way, to ask for, and to follow, even in the times of greatest spiritual decline (Jer. 6:16). We should keep the very print of their steps, those who were honourably carried through to heaven before us, studying to be followers of their faith.

Stay close to the shepherds’ tents

Christ’s second direction puts the believer to the right use of the ministry of the Word. This is something which He wants believers to respect. “Feed thy kids beside the shepherds’ tents.”

He is saying in effect, “Have respect to the public ordinances, and stay near to them. Then you will have direction from the Word through those to whom I have committed the trust of dispensing the Word.” It is as if He is saying, “I have no new light to give you, nor any new way to heaven to show you, nor any new means, ordinances, or church officers to send amongst you. Nor should you expect direct special revelations. Instead you must walk in the light that shines to you by the preaching of the Word by my ministers, the under-shepherds whom I have set over you. This is the way I guide by my counsel all those whom I afterward receive to glory.”

Gospel ministers are Christ’s shepherds

“Shepherds” here, in the plural, are the servants of Christ, the one Shepherd, whose own the sheep are.

Ministers are often called shepherds or pastors, both in the Old and New Testament. They have this name for various reasons. For one thing, it is because of their relation to Christ, who has entrusted them with feeding His sheep. He is the owner, and they are only shepherds (Ezekiel 34).

It is also because of their relation to the flock. A flock is committed to their care, and they must give account for it (Hebrews 13:17).

Another reason is because of the nature of their work – it is laborious, difficult, and something to undertake with tenderness and sensitivity.

It is also because of the respect which people ought to have to those who are over them in the Lord. No flock needs a shepherd more than a congregation needs a minister. Without one, they are like sheep without a shepherd, sadly doomed to wandering and being lost.

Gospel ministers should have a special care for the little ones

The mention of “shepherds’ tents” is an allusion to the custom of the shepherds who carried their tents around with them in the wilderness. So to be near the tent was to be near the shepherd. Probably also the shepherds kept the lambs and kids nearest to their tents, because these needed more oversight than the rest of the flock, for clearly it is dangerous for a lamb to roam freely in a large place (Hosea 4:16).

By “kids” we understand young, unexperienced believers. Christ’s flock does include lambs and young ones. At the same time, even the strongest believers have their own infirmities and weaknesses. This direction to stay close to the shepherd’s tent is given to the Bride, an experienced believer.

The office of the ministry is a perpetual and necessary office in the Christian church. The strongest believers have need of the ministry. It is a major part of the minister’s responsibility to keep believers right, especially in ensnaring and seducing times.

Believers should therefore make use of the public ordinances, and Christ’s ministers, especially when there are snares and errors to beware of. They should take direction from them. In their difficulties they should consult with them, and lay weight on their advice. The appropriate kind of dependence on the ministry is an important means of keeping our souls from error, and when no value is attached to a ministry, unstable souls are hurried away into danger.

However, ministers should have a special eye on the weakest of the flock. They must take care that the kids would be closest to them. This is just what our blessed Lord does, when He carries the lambs in His own bosom (Isaiah 40:11). Weak believers have most need of Christ’s oversight, so if they begin to slight the ministry and ordinances, they become easy prey. The devil has achieved most of his objectives if he can just achieve this. If only people would verify whose voice it is that says, “Come away back from the shepherd’s tent,” when Christ says, “Stay near by!” It is just like a wolf wanting the lambs to come out from under the shepherd’s eye.

Gospel ordinances are enough for every believer

In the Bride’s difficulties, Christ does not send her to seek any extraordinary way of getting help, or any direct special revelations. What He wants her to use is the ministry He has sent. We can therefore expect help from this source, but not others. No wonder the devil, when he is aiming to drown out the truth and spread error, seeks to draw the Lord’s people away from the shepherds’ tents! No wonder too, that souls who stop respecting their ministers are hurried away with the temptations of the times.

When Christ gives this direction to His own Bride, we can see that He does not regard anyone as being above the ordinances in the Church Militant, the church on earth. It will be soon enough when they are brought to heaven – when they are out of reach of the wolves.

What should the Bride know?

Christ’s words in verse 8, “If thou know not,” etc., does not make this a reproachful, upbraiding answer. Instead it only reinforces the directions He gives her. “I have given you means” (He says), and so He sends her back to making a serious use of these means.

This reminds us that a believer may be ignorant in many things. Yet Christ pities the ignorant, and has compassion on them who are out of the way, or are at risk of going out of the way (Hebrews 5).

When believers pray to Christ, they should neither neglect the ordinary means in seeking knowledge, nor, in using the means, neglect Christ. The Bride prays to Christ, and Christ directs her in the means.

Indeed, directions for a believer’s walk, given by Christ’s ministers from His Word, are His own directions, and He counts them as if He had spoken them directly Himself.

Christ wants His ministry and His ordinances to be kept in esteem and respect amongst His people. He does not give a detailed answer even to His own Bride, but sends her to the ordinances, so that she would both see the needfulness of them, and learn to know His mind from them.

Anyone who neglects the ministry cannot expect to make great progress in religion, seeing it is the ministry that Christ recommends to His own Bride. Imagine that in our time, when temptations to error and defection abound, people inquired from Christ what they should do, just like the Bride did. What answer could be expected? No other answer than what He gives the Bride here. Nothing else will help, if the ordinances don’t.

Therefore people should conscientiously and thriftily use the means and the light they have. This is how the Lord advises His own Bride. Yes, He will admit her to His chamber, but she has this familiarity in the use of His ordinances. He will not allow any believer to be above the ordinances or beyond the need of ministers, for as long as He keeps them in this ensnaring world.

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There is no shortage of books and conferences and blogs and even movements on the church. But how often do we hear talk of church polity? If anything, many avoid the topic. After all, church government is said to divide Christians, not unite them. Why pay any heed to it at all? Is it that important for the average Christian and for Christian discipleship? If so, how? Does the Bible speak decisively in this area? And if we think it does, how firmly should we hold our convictions when other Christians disagree? But if the gospel is about being governed by Jesus, maybe church government matters more than we like to tell ourselves. Far from being a luxury, or a fundamental threat, or even a boring technicality, the running of the local church in my life is the very place where I get to experience the good news of Christ Jesus’s shepherding care over me. In this updated extract, some of the members of the Westminster Assembly show how every aspect of church government is spiritual – and therefore deserves our thankful respect.

The power or authority of church government is a spiritual power. It is not so perfectly and completely spiritual as Christ’s supreme government, for He alone has absolute and immediate power and authority over our very spirits and consciences, ruling us by the invisible influence of His Spirit and grace as He pleases (John 3:8; Rom. 8:14; Gal. 2:20). But church government is purely, properly, and merely spiritual enough that it really, essentially and specifically differs from civil government, and is contradistinguished from the civil, secular, and political power in the hand of the civil magistrate. The power of church government is properly, purely, merely spiritual, in its rule, fountain, matter, form, subject, object, end, and all.

The rule-book of church government is spiritual

What reveals and regulates church government is not any principles of state-policy, parliamentary rolls, nor any human statutes, laws, ordinances, edicts, decrees, traditions, or precepts whatsoever. By human policies, cities, provinces, kingdoms, empires may be happily governed, but not Christ’s church. It is in the Holy Scriptures—that perfect divine canon—that the Lord Christ has revealed sufficiently how His own house, His church, shall be ruled (1 Tim. 3:14–15) and how all His ordinances (Word, sacraments, censures, etc.), shall be dispensed (2 Tim. 3:16–17). This Scripture is “divinely breathed,” or “inspired” by God—holy men writing not according to the fallible will of man, but the infallible acting of the Holy Ghost (2 Tim. 3:16; 2 Pet. 1:20–21).

The fountain of church government is spiritual

The fountain or derivation of this power, from whence it originally flows, is not from any magistrate, prince or potentate in the world, and not from any man on earth, or the will of man. Instead it comes only from Jesus Christ our Mediator, Himself being the sole first receptacle of all power from the Father (Matt. 28:18; John 5:22), and consequently, the very fountain of all power and authority to His church (Matt. 28:18–20; John 20:21–23; Matt. 16:19 and 18:18–20; 2 Cor. 10:8).

The matter of church government is spiritual

Church government is called the “keys of the kingdom of heaven,” not the keys of the kingdoms of earth (Matt. 16:19). As Christ professed, His kingdom was “not of this world” (John 18:36). When someone requested that Christ would speak to his brother to divide the inheritance with him, Christ utterly disclaimed all such worldly, earthly power, saying, “Man, who made me a judge or a divider over you?” (Luke 12:13–14).

The kinds of these heavenly spiritual keys are doctrine and discipline. The acts of them are binding or loosing. So whether you consider them in their kinds or their acts, the keys are wholly spiritual.

• The doctrine which is preached is not human, but divine. It is revealed in the Scriptures by the Spirit of God, and covering the most sublime spiritual mysteries of religion (2 Pet. 1; 2 Tim. 3:16–17).
• The seals administered [i.e., by the sacraments] are not worldly seals confirming and testifying any earthly privileges, liberties, interests, or authority. Rather they are spiritual, sealing (for example) the righteousness of faith (Rom. 4:11), and the death and blood of Jesus Christ, with all its spiritual virtue and efficacy unto His members (Rom. 5:6; Gal. 3:1; 1 Cor. 10:16–17; 11:23– 24).
• The censures dispensed are not pecuniary, corporal or capital, such as taxes, fines, confiscations, imprisonments, whippings, flogging, stigmatizing, or taking away of limb or life. Church government takes nothing to do with anything like that, but leaves it all to those who wield the civil sword. Instead the censures are spiritual—they only concern the soul and conscience. For example, they include admonishing the unruly and disorderly (Matt. 18:18–19), excluding the incorrigible and obstinate from the spiritual fellowship of the saints (Matt. 18:18–19; 1 Cor. 5), and receiving the penitent back again into the spiritual communion of the faithful (2 Cor. 2). The binding and loosing, which are the chief acts of the keys, are interpreted spiritually by our Saviour to be the remitting and retaining of sins (Matt. 18:18–19; John 20:21–23).

The manner of church government is spiritual

Not only the matter but also the manner and the form of church government is spiritual This power is to be exercised, not in a natural manner, or in the name of any earthly magistrate, court, parliament, prince, or potentate whatever (like all secular civil power is). Nor is it even done in the name of saints, ministers or the churches. Rather church power is exercised in a spiritual manner in the name of the Lord Jesus, from whom alone all His officers receive their commissions. The Word is to be preached in His name (Acts 17:18), the sacraments are to be dispensed in His name (Matt. 28:19; Acts 19:5), and censures are to be applied in His name (1 Cor. 5:4, etc.).

The ones who exercise church government are spiritual

Those who are entrusted with the power of church government are not any civil, political, or secular magistrate. Rather they are spiritual officers, in offices which Christ has Himself instituted and bestowed upon His church, such as apostles, pastors, teachers, elders (Eph. 4:7–11). These are the only ones to whom He has given the keys of the kingdom of heaven (Matt. 16:19; Matt 18:18–19; Matt 28:18–19; John 20:21– 23; 2 Cor. 10:8). These are the ones whom He has made governments in His church (1 Cor. 12:28). These are the ones to whom He wishes us to give obedience and subjection (Heb. 13:17) and double honour (1 Tim. 5:17).

The objects of church government are spiritual

The objects about which this power is to be put forth and exercised are not about things, actions, or civil persons, as such, but things and actions which are spiritual and ecclesiastical, as such. Church power will deal with injurious actions, not as they are considered as trespasses against any statute or political law, but to the extent that they are scandalous to our brothers or to the church of God. For example, the incestuous person was cast out of the church because he was a wicked person himself, and because he was likely to leaven others by his bad example (1 Cor. 5:13, 16). Thus, the persons whom the church may judge are not the people of the world, outside the church, but those who are within the church (1 Cor. 5:12).

The purpose of church government is spiritual

This power is spiritual in its target, aim, and purpose. The Scripture frequently inculcates this. A brother is to be admonished either privately or publicly, not so that we may achieve our private interests, advantages, etc., but so as to gain our brother—so that his soul and conscience would be won round to God and to his duty, and so that he would be reformed (Matt. 18:15). The incestuous person is to be delivered to Satan “for the destruction of the flesh, that the spirit may be saved on the day of our Lord Jesus” (1 Cor. 5:5). Indeed, the whole authority given to church guides from the Lord was given to this end—for the edification of the church, not for destruction (2 Cor. 10:8 and 13:10). All these, and the like, are spiritual ends.

Conclusion

Thus, the power of church government is wholly and entirely a spiritual power, whether we consider its rule, root, matter, form, subject, object, or end. So that in this regard it is really and specifically distinct from all civil power, and in no regard encroaches upon, or can be prejudicial unto the magistrate’s authority, as that is properly and only political.

This has been extracted from a pastoral book on church government called Jus Divinum Regiminis Ecclesiastici: The Divine Right of Church Government which has recently been republished.

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Although there are plenty reasons to be thankful when we look at the church, it is also easy to identify difficulties and problems. The church seems to be to sinking increasingly into irrelevance and embarrassment. When we analyse carefully, we have to recognise much sin and failure in the church too. It is not just a question of credibility and acceptance in wider society, it sometimes seems that the Lord is holding back from sending his own believing people the blessings we might normally expect. Yet this is not unique to our generation. The prophet Jeremiah mourned a similar situation in the church in his times. In this updated extract from David Dickson’s commentary on Lamentations, we can borrow Jeremiah’s words of prayer to the Lord for help, and turn others of Jeremiah’s words into material for prayer. Repentance and renewal are things we can ask the Lord to gift the church in our own context.

Pray that the church would live up to its spiritual status as victors in Christ over sin

Jeremiah refers to the Lord’s people’s “crown” (Lamentations 5:16). The crown was their exclusive privileges in church and state, which they had beyond other people on the earth. God’s people are a royal people beyond all nations. All others are drudges to their own lusts, but God’s people are kings and conquerors, triumphing over principalities and powers, the world, and their own lusts and passions.

Use your spiritual privileges then, and be a crowned king over all that opposes you. Otherwise the royal crown will be taken off your head and you will be made an outcast. “The crown is fallen from our head” (verse 16). Of all men the most contemptible are you whom God would lift up and yet you are determined to make yourself base. Therefore, enjoy your kingship over sin, Satan, the world and your own lusts, in order that one day a crown of perfect gold may be set on your head.

Pray for a true sense of sin

The Lord’s people in Jeremiah’s time said, “Woe unto us, for we have sinned” (verse 16). Here they acknowledge that sin was the cause of all their misery and disgrace. Sin is the cause of all the trouble that comes on us. It defaces all our privileges and makes a people the tail and not the head (Deut. 28:44). If it was not for sin, God’s people would not need to lose their blessedness with anything.

The church cries, “Woe to us that we have sinned,” and not, “Woe unto us that we are miserable.” Sin is a greater evil than any misery, if only we were conscious of it, for we may blame ourselves and our sins for all our misery and for the feeling of our misery. Misery should turn all our grief against sin. If you tend to cry, “Woe is me because of my affliction,” learn to say instead, “Woe is me because of my sin.” Be more sorry for sin than for the judgment it has drawn down on you.

Pray for an appropriate dread of the consequences of our personal and collective sin

“For this our heart is faint,” they say (verse 17). The reason for their grief and faintness of heart is both that God’s temple, which was the place of their comfort, is laid low and desolate and waste, and also that they were the ones who had moved God to cast it down. Now it has become a den for foxes and other wild animals. It shows that people’s sins not only draw wrath on themselves but also on the church and commonwealth of which they are members. So, in order not to bring a plague on church and state, put away sin.

Pray for a sympathetic attitude for the troubled church

Their grief is “because of Zion” (verse 18). We should be more grieved for the church drawn on by sin than for any other cause. The church’s grief should go nearer our heart than our own. If we lay God’s glory to heart, we will be more grieved for the evils that have come upon the church than anything that can happen to ourselves.

Pray that in our sympathy we would take God’s side against our own sin

“Zion is desolate, the foxes walk upon it” (verse 18). This is not to be understood of crafty, wily men, but of wild animals who are now haunting it. It is righteous with God to make his abused temple a den for wild animals.

Pray to be able to find hope in who God is

Then the prophet takes heart, and refreshes himself a little in the midst of his grief with the consideration that the Lord remains forever. “Thou, O Lord, remainest forever” (verse 19). Although Zion, the temple and all are gone, and the commonwealth is decayed, yet he says, “the Lord remains forever,” to right all wrongs and to take amends of all oppressors. The Lord can yet set in order all things that are currently in disarray.

From the fact that after a long time’s lamentation he takes a view of God’s goodness, mercy and unchangeableness, lest he should be swallowed up of too much despair and sorrow, we see that even if the church provokes God to change her state from prosperity to adversity, yet the Lord remains still unchangeable, and as kind and loving to those who seek unto Him as ever He was. Change in the church does not mean any change in God. He remains the same, both when He plagues sinners and when he pities them. “For I am the Lord, I change not; therefore you sons of Jacob are not consumed” (Mal. 3:6).

The fact that the prophet takes comfort from God’s unchangeableness and hopes for deliverance, shows that God’s unchangeableness is a basis of hope for the restoration of the church, and a basis of hope that the church shall be changed from this bad condition to a better one. If you feel a change in yourself between better and worse, let it send you to God who is unchangeable, and you shall find help.

The unchangeableness of God is also a reason to believe that the church shall remain stable. Although He may correct the church, yet He will still raise up a new generation to serve Him. He may fleece His sheep, but He will not flay them. From age to age He shall have a kirk as Himself, enduring forever.

Pray for sensitivity to the presence or absence of the Lord

They ask the Lord, “Wherefore dost thou forget us forever?” (verse 20) How could they say this seeing the captivity was newly begun, or only getting started? Because the Lord’s wrath began twelve years before the city was taken, and before there was a great decay in the kingdom of Israel. Many heavy plagues were looking likely to come on them. Their sun was going down and the Lord was looking likely to flit from them. So in regard of the long continuance of the Lord’s wrath, and the apparent likelihood that he would depart, they ask why God forsakes them. God has taken a long goodnight of them, and this makes them think that He has forsaken them forever.

When a people have long provoked God and He has withdrawn, they are in danger of being left even further. When people do not return to God, either by benefits or by rods, it is righteous that He goes further away. We see also that when He departs a little, we have reason to fear that He will depart further. Therefore let us turn unto God in time.

Another reason why they said that God had forsaken them is because when you are in trouble, even a short time seems long. When God forsakes, a short time feels like a lifetime. Supposing the times of trouble were never so short, yet we cannot help feeling it long if God withdraws. Therefore, when you think the time long, draw near to God, so that under the trouble He may give peace and joy. If your affliction is wearisome to you, strive against this feeling and resolve to bear it patiently.

When the prophet pours out the matter to God, and tells Him that he thinks He has forsaken them, it shows that when we think that God has forsaken us we may tell Him and pray Him to help us. If we lament the ill which has made Him withdraw, He may return again.

Pray to God to return and show His lovingkindness as before

When God’s people are driven away from God, they may pray to be brought back from their exile, and they may pray that God would return and show His former loving kindness. “Turn us unto thee, and we shall be turned” (verse 21).

They pray, “Renew our days as of old,” as if to say, “We were thy people of old, but now we are shut out from thee. In great mercy turn us, O Lord, out of this misery, and let us enjoy and rejoice in the joy, peace, favour and prosperity which we used to have.”

Our turning from God is the cause of God’s turning from us. The first to leave is always the sinner, not God. So do not leave God, lest He leave you next. “While ye are with me,” says the Lord, “I am with you, but when ye forsake me, I will forsake you” (cf. 2 Chron. 15:2).

Although we can turn ourselves away from God, we cannot turn ourselves home again. Both our first conversion and our subsequent conversions are from God – our first coming out of nature to God is from God, and when our affection cools, it is God who brings us back again. Therefore, let God have the praise of all.

If they had been turned in their person and affections to God, it would have been easy to turn their prosperity. So, if anyone wants the tokens of God’s anger to be taken away, and themselves turned to God, and His loving countenance shown, let them turn from their sin. “Renew our days as of old.” Their prayer was not lacking in a basis for being restored to their former estate, for the fact that they had previously been in a good state gave good grounds to look to be restored after repentance. When God gives repentance to an afflicted church or person, He can make things as good as ever they were before. God can repair all the church’s ruins and wash the dirt off her face and rub away her shame. So if we have had good days in the past, let us pray for them to be restored.

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