Why We Must Avoid Causing Spiritual Harm

Why We Must Avoid Causing Spiritual Harm

by | Nov 11, 2020

Why We Must Avoid Causing Spiritual Harm

Politicians continue to wrestle with how to deal with the “four harms” caused by COVID-19. These are: the direct health impact of the virus, impact on other health areas, impact on society and on the economy. They are profound issues, but spiritual harm does not register in public policy, except as a tiny aspect of society. Spiritual harm is not irrelevant to Christians, however. We need to think about it in general as well as the impact of COVID interventions. We need to think of it in the same terms as we do harms to physical health. Harming spiritual life is more serious but much more common than we have realised. In fact we do it all the time in ways that we barely acknowledge.

It is frighteningly possible to commit acts of spiritual destruction and harm. The apostle Paul tells us that it is possible to destroy the work of God and a fellow believer with something that is not in itself sinful. It may be something as straightforward as what we feel free to eat, if that could be a stumbling block to someone (Romans 14:15 & 20). Their conscience may be in error but if they believe it is sinful then they are spiritually harmed by our example. Our failure to deny ourselves in something indifferent is a breach of charity towards them. We are being spiritually destructive in doing something that would tend to undermine the work of Christ, which is to save and build up souls not destroy them. It puts a stumbling block in their way which would result in their spiritual harm.

In the following updated extract, John Brown of Wamphray summarises the powerful implications of the teaching that the apostle Paul presses home in these verses. Paul says that the work of grace and sanctification, of holiness and comfort in your brother, is the work of God. By stumbling him with your eating you are doing what you can to hinder the progress of that work (Romans 14:20). And so you do that which tends to harm and utterly destroy that work. You destroy the work of God, for a very small and inconsiderable matter. Your food, though useful, is small in comparison of this work of God. And for so small a matter will you endanger the everlasting good of your brother? It is true that all foods are now pure and clean since Christ has come. But it is evil to the person who eats with offence. Although those foods are morally pure and free of any ceremonial uncleanness, yet it is sinful and unlawful to be a stumbling block to your brother in eating those foods.

We are often careless about the impact of our words and actions on others. As long as our conscience is not ringing alarm bells, perhaps we fail to take the conscience of others into consideration. What we do or say may not be sinful in itself but that does not mean it cannot cause spiritual harm to others, depending on the circumstances involved. 

1. Spiritual Harm Happens Even When We Don’t Mean It

It often never occurs to us that we may be doing spiritual harm to our brothers and sisters when what we do isn’t really wrong. Mostly, we try to obey God’s commands and avoid what God forbids. Yet there are ‘indifferent’ things, neither right nor wrong in themselves, which we can do – either with a wrong motivation or wrong attitude – which brings spiritual harm to our neighbour. If we even do something that saddens our brother or sister, making them disappointed that we are not so spiritually mature or spiritually sensitive as they thought we were (for example), then we’ve done something that hurts them spiritually. Through the sadness of heart this causes them, we have made them slow down or falter in the way of godliness. This is so even though we never intended this at all, and even though they will never ultimately be turned out of the way.

2. Spiritual Harm Undermines Christ’s Work

Although it is impossible that anyone for whom Christ died and who is redeemed by His blood will actually perish, yet we may be guilty before God of doing that which (in itself) would tend to murder their souls. By doing that which may lead, provoke, or stir someone up to sin, we are doing what would in its own nature and tendency bring them to ruin and death, if it was not for divine mercy preventing it.

So the sin of stumbling the weak brings deeper guilt than many are aware. It is nothing less than working against Christ, labouring to rob him of what he has purchased, even with the costly price of his blood, and to deprive Him of those for whom He laid down His life. The one we stumble is or may be (for all we know) someone “for whom Christ died.”

3. Spiritual Harm Undermines Brotherly Love

If only we paid more attention to the law of love, and considered more carefully the awful nature of the deed of making our brother stumble, for it is ultimately a form of soul-murder, of destroying the souls purchased by Christ at the dearest rate!

Then we would never dare to take the risk of causing spiritual harm to anyone. We would never dare to be so addicted to our own pleasures, or wishes, or advantages, or convenience, on any excuse whatsoever, that we would continue to do things that are at best only neutral, when it endangers the spiritual welfare of our neighbour.

The smaller and more trivial the thing that endangers the spiritual happiness and welfare of the soul of our brother, the greater is our guilt if we do it. We should instead have such a hearty love to the spiritual benefit and progress of our brother that we would immediately discount whatever good we think we can reap to ourselves by that little thing, as soon as we weigh it in the balance alongside the inevitable hurt which it will bring his soul.

4. Spiritual Harm Attacks God’s Work

The work of grace in a soul, and that soul’s spiritual comfort, is a work which God claims as his own. It is God who gives faith in the first place, as well as all the other graces, and it is God who gives believers all the comfort and joy they have. He is the one who daily nurtures and continues the work of grace by his own constant influences on their souls, and he is the one who brings this work to completion and glory in his own time. This is why it is called God’s work.
And although this work is in God’s hand, and he will certainly bring it on to a perfect conclusion, and never permit it to fail, yet it is liable to many obstacles and obstructions, arising from all sorts of casual occurrences. But we can only interpret these events as things which are means of destroying this work. Although they will never successfully destroy God’s work, they are genuine attacks on God’s work which can bring genuine harm.

5. Spiritual Harm Happens Easily

Just as this work is hindered by many obstructions which it meets with from corruptions within our brother’s soul, so it also meets with impediments from others around us. These impediments come not only by people doing what may foster or stir up corruption in us, or by doing something actually sinful, or even by doing what is lawful and necessary in a carnal, sinful manner. They also even come by people’s ordinary activities and behaviour.

6. Spiritual Harm Can Happen Even Through Indifferent Things

Not only are we causing real spiritual harm when we do things that are actually sinful and prohibited by God, but we can also do spiritual harm when we do something that is compatible with God’s law, and ‘indifferent’ (neither morally right or wrong in itself).

If something is ‘indifferent,’ we are free to do it or not, according to our own pleasure – but only as long as it does not cause anyone any spiritual harm. What is indifferent becomes sinful as soon as our brother sustains spiritual harm by what we’ve done, and when the work of God in our brother’s soul is marred.

BOOK RECOMMENDATION

A new book helps you avoid causing spiritual harm through the application of  biblical counsel. In The Scandal of Stumbling Blocks, James Durham helps us to consider the matter deeply by defining the nature of stumbling as well as showing its serious consequences. He looks in considerable detail at different kinds of stumbling and identifies the ways that people can stumble and be stumbled. Durham provides practical advice for avoiding and preventing offense.

Now edited in modern English, Durham’s classic treatment on considerate Christianity can be used to edify a new generation.

Order here

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Discerning Truth in an Age of Distrust

Discerning Truth in an Age of Distrust

by | May 27, 2020

Discerning Truth in an Age of Distrust

A crisis is fertile ground for conspiracy theories to flourish. Many rumours and ideas with little supporting evidence can circulate rapidly. At times these theories do not change people’s lives much. But if it changes behaviour in relation to protecting life and health it becomes different. Some theories are related to the Bible or are shared by Christians. Others function like religious beliefs. In this, as in all truth claims, we need the grace of discernment. We need to know the Scriptures well and accurately to test what we hear. How much is it someone’s personal opinion or does it have the authority of the Bible? In other matters we need to apply the principles of Scripture. We need to be very careful about preserving and promoting the truth (Zechariah 8:16). This involves avoiding rushing to hasty judgments about doubtful things in case we are spreading false rumours, especially if it could be slander (Proverbs 6:19 and 29:11). We need to consider what impact our opinions may have on others. Yet we also need to avoid evil suspicion since even some truly biblical beliefs are widely ridiculed and this does not make them wrong. We should not be gullible about mainstream opinions either. When online sermons, teaching and discussions are everywhere, we also need to know what we can trust. How do we discern true biblical teaching and weigh carefully claims that we encounter?

1 Thessalonians 5:21 helps us with understanding our duty of discernment. It speaks of testing or proving all things, including what we hear. As James Fergusson observes, it belongs in a list of instructions for living as Christians (1 Thessalonians 5:11-22). 1 Thessalonians 5:21

Fergusson clarifies that not despising preaching (v20) does not mean Paul requires obedience without question to everything which ministers preach. He commands them to prove and test accurately what they hear by the written Word (Acts 17:11). The word in Greek implies testing something by a standard as goldsmiths test gold using a touchstone. 

To hold fast literally means to hold tightly with both hands, against all who would withstand it. They must hold fast that which is good, or what testing has shown to be good doctrine firmly grounded on the Word. They are consequently to abstain from that which is found to be evil or unsound. Fergusson goes on to make the following observations.

1. Christians Must Discern

Most people are naturally so foolish and unthinking that when they are running from one sinful extreme, they are in no small danger of going to the other unawares. The evil they are fleeing from is always in front of them. Thus, while they are so greatly intent on avoiding it, they do not notice the snare behind them. Paul implies this in dissuading them from the extreme of blind obedience to their ministers after having dissuaded from the other extreme of despising preaching (v20).

2. Christians Can Discern

All Christians may not have received an equal measure of gifts (Romans 14:1). The Lord has, however, given a spirit of discerning, in a greater or a lesser measure to all. If this is diligently and carefully made best use of through searching Scripture (Acts 17:11) and prayer (Psalm 119:19), they may be enabled to evaluate what they hear in preaching. In doing this they will choose and embrace what is sound and nourishing, and refuse and reject whatever is erroneous and hurtful. If they did not have such a spirit of discernment given them by God, it would have been pointless to instruct them “to prove all things” and “hold fast that which is good”.

3. Christians Must Discern Carefully

The spirit of discernment that God gives to Christians, should be exercised in evaluating their minister’s teaching. This does not mean they pass judicial sentence on him; they are not his judges (1 Corinthians 14:32). Neither does it allow them to vent disparaging censures against him, making his ministry repellent to others in all things. It means discerning how to regulate their own behaviour in choosing what is right and refusing what is wrong in what they hear. He instructs them to exercise discretion in relation to their own practice so that they may “hold fast” what is good.

4. Christians Must Test Their Opinions

A fixed resolution to maintain any opinion constantly should flow from a rational conviction (after careful search) that the opinion we hold is true and sound. Otherwise our constancy and fixed resolution is only self-willed pertinacity (Jeremiah 44:16). So, when truth is discovered after careful enquiry, we ought to be so fixed and absolute in our resolution to maintain it that we may not waver or be tossed to and fro with any contrary wind of doctrine (Ephesians 4:14). Before they are resolved, he urges them to prove or test and then hold fast without wavering what they have proved to be good.

5. Christians Must Not Abuse Their Freedom

Christians must abstain from and avoid not only that which is really and in itself evil and sinful, but also any appearance or representation of evil (v22). They must avoid anything (unless commanded by God) that may give just grounds of suspicion to unprejudiced onlookers. These are those who are not malicious (Galatians 2:4-5), even though they may be weak (1 Corinthians 10:28). They may have just reason to suspect those practising such things as being guilty of wrongdoing. This might include dangerous phrases of speech in preaching even though they are not plainly heretical (1 Timothy 6:3). Other examples include eating at a feast in an idol’s temple (1 Corinthians 10:21) or close and unnecessary company with ungodly, immoral persons without a call (Luke 22:55). Close company in private suspicious places with persons of a different sex, especially if he or she has a bad reputation must also be avoided.

A conscientious, sensitive Christian must consider the eye of men as well as the all-seeing eye of God in abstaining from evil. They must not only abstain from what their own conscience will condemns as vile in itself and in God’s sight. Anything that has the appearance of evil to others and by which his good name might be justly wounded by others is also to be avoided. Conscientious Christians will not only strive to walk without falling. They will also seek to avoid being the occasion of others falling by their careless use of Christian liberty. They will strive to be on their guard against all, not just some temptations. They will not do this merely at some times, but always. This is required as the highest point of a spiritually sensitive Christian walk, to abstain from the appearance of evil. They abstain from that by which someone’s reputation might justly suffer or his neighbour be made to stumble. They will abstain not only from some but from all appearance of evil.

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How to Understand What God is Saying in Events

How to Understand What God is Saying in Events

by | Apr 17, 2020

How to Understand What God is Saying in Events

Does God intend us to learn from events? Some people react strongly against this as bizarrely mystical or arrogant. There is no doubt that people can be confidently wrong in their interpretation of certain events. But they can be self-assured in mistaken interpretations of the Bible too and that doesn’t make us give up on trying to understand Scripture. The very same passage that speaks about God revealing Himself in creation, also shows how He reveals His wrath in events (Romans 1:18, 20, 27-28). Christ warns against simplistic and arbitrary interpretations of events, but He affirms that we are to learn from them (Luke 13:1-5). God’s ways are often truly mysterious. It’s certainly sometimes challenging to try to learn the right lessons from providence and it requires much humility, but does this mean we are to give up? The Bible tells us that if we are wise, we will seek to understand events and connect them with the character and purpose of God (Psalm 107:43; Hosea 14:9). We are meant to at least ponder these things rather than say that they can never be known (Psalm 143:5). The question is not so much whether God speaks in events but how we can understand what He is saying through them.

We do not have to have a specific Bible verse that predicts a specific event to understand what God is saying. As with other ways of using Scripture in our daily lives, we apply general principles. Every time we apply Scripture to our lives and our world, we are trying to understand events in terms of the Bible. This is no different. The Bible must be our supreme authority for interpreting these things not simply what seems plausible to us personally. God doesn’t give a different message in events to the one He gives in Scripture it’s the same message but amplified because we are not listening.

Ecclesiastes 3:1-8 tells us that there is a purpose for every event and that there are always general lessons that we are meant to learn (v17-18). It can be difficult to understand certain things, but it is possible (Psalm 73:16-17; Micah 6:8-9; Amos 3:1-8). We are meant to seek to understand God’s purpose in good times and in difficult times (Ecclesiastes 7:14). We are meant to identify God’s goodness and lovingkindness in what we experience, and this should lead us to repentance (Romans 2:4). Scripture also gives us principles such as we reap what we sow (Galatians 6:7; Hosea 8:7). This leads us to expect that actions have future consequences in unfolding events.

There are some general rules that we can apply in relation to carefully observing events in providence. Just as when we see a rainbow, we are reminded of God’s promise, so we can identify other promises of Scripture being fulfilled in our own or other’s experience. We are able to depend on Scripture promises and principles and connect them with the events we witness (Romans 8:28). We can draw comfort from what happens in providence (Psalm 41:11; Genesis 24:45). We are also meant to be watchful for answers to prayer in the events we witness and interpret them according to God’s promises (Psalm 65:5; Micah 7:7; Ezekiel 36:37). In Matthew 16:1-4 Jesus rebukes the Pharisees for not interpreting the signs of the times in the way that they could interpret the weather. We need to have understanding of the times to know what we ought to do (1 Chronicles 12:32)

In a culture that sneers at the idea of God intervening or being in control it’s tempting to suggest that we just can’t know what God’s purposes may be. It is in the trying rather than encouraging circumstances that people often feel uncomfortable with trying to understand what God is saying. Yet we are still to enquire from God’s Word what we are to understand from them (2 Samuel 21:1). As David found, God will not always give advance warning of why something happens. We are meant, like Job, to ask why (Job 7:20; 10:2).

In Micah 6:9 we are told that the voice of God will sometimes sound in events. God may chastise through events as His rod, especially when we neglect what He requires of us (v8). If we are wise we will seek to “hear the rod” and the one who has appointed it. In expounding the meaning of these words, Andrew Gray shows how we are to seek to understand what God is saying through events. He shows that we may not always find an answer easily or we may indeed be mistaken. Surely, if Paul used the word “perhaps” in suggesting a reason for events (Philemon 15), we should be humble about our interpretation too. The following is an updated extract from Gray’s application of Micah 6:9.

1. Ways of Understanding What God is Saying in Events

(a) Reflect prayerfully.

Make serious application to the throne of grace that God would give you light concerning such a rod. This is remarkably clear in Genesis 25:22. Rebecca, did not understand God’s purpose in a particular “rod”. Therefore, she went and enquired of the Lord and received a particular and distinct answer to her condition.

This was also clearly practised by David (2. Samuel 21:1). Israel was under a great rod of famine. David went and enquired of the Lord concerning the meaning of it and he received a distinct answer. This is likewise clear in Job 10: 2 where Job, being in the dark concerning the meaning of the rod asks God to show him.

(b) Reflect on your condition at the time.
If it comes at a time when your heart was at a great distance from God. The meaning of the rod is probably that it is good for you to draw near to God. Or, if the chastisement is at a time when a Christian, is much taken up in pursuing after the things of the world. If you are engaging in spiritual activities in a merely formal way then, the voice of the rod to you is to stir up yourself to take hold on God. So, if a Christian wants to know the meaning of the rod, let them compare their present spiritual condition with the timing of the rod.

(c) Reflect on the nature of it.

This is certain, the sins of a people or person may be engraved on the rod in very legible letters. Sometimes the rod preaches our sins so plainly, that we do not need to interpret it. In Judges 1:6-7 there is such a direct relation between Adonibezek’s judgment and his sin that he might read his judgment as he did his sins. Sometimes God punishes those who do not listen to the distress of others by not listening to them in their trouble (Proverbs 21:23; Zechariah 7:13). You can see a divine proportion between the rod and the sin.

(d) Reflect on Scripture.

Observe what has been the Lord’s purpose and what He calls for from His people in Scripture when they were under a similar rod and dealings. Search our God’s purpose to the godly in Scripture under a similar rod and by all appearances this will still be His purpose. This is applying the general rule of Romans 15:4 that these things are for our learning.

(e) Reflect on the circumstances.

There may be circumstances by which a Christian may attain great light on what is the Lord’s intention by such a rod. Observing the circumstances will help a Christian to discover these three things:

• that such a chastisement is from the hand of the Lord.
• that God in the midst of wrath remembers mercy
• to know the voice and language of the chastisement. Sometimes a Christian cannot read love in the rod itself and yet read very much love in the circumstances

(f) Reflect on the general purposes.

All the rods and dealings a Christian encounters have one of three general purposes. They are sent to help them

  • Put to death their predominating sins and idols.
  • Be stirred up to exercise what ought to be their predominant grace
  • Be stirred up to do what ought to be their predominant duty.

It is easier to patiently endure a rod which is intended for us to exercise our predominant grace than one which is for putting to death our idols. There is no rod which a Christian can endure worse than that. A proud man can bear any affliction better than reproach; a worldly-minded man, can endure any affliction better than poverty. Are there not many that, when their idols are struck, cry out like the man in Judges 16:24? Sometimes in this situation we cry out with Jonah “it is better for me to die than to live”.

The affliction we least want to encounter is ordinarily best for us. Our will and welfare are seldom or never joined together; but Christ’s will and our welfare are often joined together. Ordinarily there is some comparison between our chastisements and our sins. If the Egyptians killed all the male-children of the Israelites, God likewise kills all the first-born in the land of Egypt. If Nadab and Abihu offer strange fire and if the Sodomites are taken up with the fire of lust, God will bring down fire from heaven and consume them.

2. Mistakes in Understanding What God is Saying in Events

(a) Thinking it speaks wrath, when it speaks love. Some think that love and the rod cannot go together at all. God may never love a person more than when He is correcting them (Revelation 3:19; Hebrews 12:5-6).
(b) Thinking that God can never answer our prayers while He is chastising. This was Job’s mistake (Job 9:16).
(c) Thinking it means they are not truly God’s people. When some do not see why God contends with them, they are tempted to cast away their hope.
(d) Thinking that serving God is pointless because of affliction. This is found in Psalm 73:13-14. It is hard for a person not to cast off religion, when God is contending with them. It is hard to have great respect for the ways of godliness under affliction.
(e) Thinking that God is not with them (Judges 6:13). The Christian may cry out, “I cannot reconcile God’s heart and His hand, I cannot reconcile love in God and His being with me, and this affliction and chastisement.

3. The Goal of Understanding What God is Saying in Events

The goal of understanding what God is saying in events is that a Christian may be helped to obey the voice of the rod or chastisement. The following will help.

(a) Hate your sin. If the chastisement calls for putting to death a particular lust and idol, bring your hearts to a spiritual hatred of it. If God is punishing you for your idols, cry out, “What have I any more to do with idols?”
(b) See the danger of your sin. Consider what danger there is by keeping your soul constantly joined to it, when the voice of the rod is, “Abandon such an idol”.
(c) Stir up and exercise grace. Strive to know that there is as much spiritual advantage in the real and spiritual exercise of a particular grace, as you can lose by any chastisement. Job gained as much (much more indeed) spiritual advantage by the exercise of his faith and patience than in all the things that he lost? There will be a glorious outcome and peace.
(d) Do the duty that is called for. Ensure that all hindrances to that duty are laid aside. If an affliction calls for us to exercise faith or prayer, remove everything that hinders this. Strive to see the beauty of that duty e.g. prayer.

4. The Difficulty of Understanding What God is Saying in Events

If we cannot find out what God is saying, here is some counsel.
(a) God is just, even though you do not know why He contends with you.
(b) Pray to God seriously to know the distinct meaning of a chastisement. We should go to God and say, “I have sinned, I will do so no more, show me my offence” (see Job 10:2).
(c) Try to know why God is not revealing the reason for a chastisement.
(d) Seek to have a tender heart. Sometimes we do not understand what God is saying because we are not spiritual.
(e) Have your heart most united to Christ. The devil fishes most when you are ready to fall because that is the Christian’s troubled waters. The devil never gets any greater advantage over a Christian as when he does not know the meaning of a chastisement. The devil will tell you a false meaning.

Conclusion

We need much grace and wisdom to have a right understanding of God’s Word so that we can a proper understanding of God’s Providence. Some things are clear but other answers are not necessarily quick. It requires prayerful patience and humility because the truth may well be painful and uncomfortable for us. If we either fail to cope with or despise God’s correction we will fail see the danger of our sin. This will harden our hearts and damage our relationship with God. We will miss out on much spiritual advantage in Christian growth and life (Hebrews 12:5-6). God’s correction is loving. As Gray points out, it may in fact be that God never loves a person more than when He is correcting them (Revelation 3:19). When God chastises believers, it isn’t punishment, it is pruning to help them grow. If we are wise, we will seek to “hear the rod” and the one who has appointed it (Micah 6:9).

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Why True Happiness is so Hard to Find

Why True Happiness is so Hard to Find

by | Jun 1, 2019

Why True Happiness is so Hard to Find

Happiness research and the science of happiness has apparent growing influence. Behavioral scientist Paul Dolan hit the headlines with controversial pronouncements on whether family and happiness go together. He defines and measures happiness in terms of “experiences of pleasure and purpose over time”. He says this is “the final arbiter of the rightness of what you do” not “moral judgements based on ill-conceived ideas about what is right and wrong”. It’s no great surprise since in a fallen world feeling good is frequently divorced from doing good. Temptation seeks to maximise “the pleasures of sin” which last only for “a season” (Hebrews 11:25). But true happiness is both objective and moral because it is God-centred. This is what makes it so hard to find; we look for it in the wrong place and in the wrong way.

Everyone seeks happiness. But true and objective happiness can only be found in God not subjective pleasure divorced from God. Our purpose is to glorify God in all things and He is also to be our highest enjoyment. Older writers thought a lot about this subject. Thomas Watson says, “It is not every good that makes man blessed, but it must be the supreme good, and that is God”. William Ames also sums up the objective and moral nature of happiness particularly well. “What chiefly and finally ought to be striven for is not happiness which has to do with our own pleasure, but goodness which looks to God’s glory”.

This is obvious when we consider the teaching of the Lord Jesus Christ. In the Beatitudes of Matthew 5 He pronounces many conditions to be happy which are not connected with the sort of pleasure and purpose most people seek. Those 8 rules of happiness go entirely against the grain. In John 13:15-17 Christ is explaining the example He has given in washing the disciples feet. He teaches them about true humility and love in serving one another. The very succinct promise contained in John 13:17 makes obedience fundamental to true happiness. He makes it clear that He is not content with a bare speculative knowledge about humble obedience.  We must “know these things” or be sufficiently informed of our duty in relation to them. But we are only blessed and “happy” if we “do them”. True happiness is hard to find because we look for it in the wrong way. Humbling ourselves and putting what we know into practice is hard. George Hutcheson draws out the implications of John 13:17 in the following updated extract.

 

1. Ignorance is Not Bliss

Christ does not approve of blind ignorance in His people, whatever their practice or life may be. He requires them to base their practice on sound and solid knowledge of His will.  He requires that they know these things, and then do them. People can remain very slow to understand when much effort has been taken to instill knowledge of our duty. This may be through weakness or carelessness or being influenced by sinful inclination and earthly mindedness.

Christ’s emphasis on “if” you know these things, presupposes that knowledge must go before practice. But it may also imply some doubt as to whether they were capable of understanding this teaching. They were so carried away with earthly dreams of the Messiah’s kingdom that they could not understand clear predictions of His sufferings (Luke 18:31-34). It would be no wonder if their sinful rivalry also hid this teaching (about humility and mutual service) from themselves.

 

2. Knowledge Alone Will Not Lead to Happiness

The Lord does not approves of those who are content with mere knowledge and speculation in matters of religion. It is His will that when we know our duty, we put it into practice. Our practice then proves the sincerity and soundness of our knowledge. If we know these things and do them then we prove that we really do know them (see James 1:22-25).

In particular, the Lord requires the practice of humility. This is the test of whether we are genuine. It is not what mere knowledge we have of this teaching–though it may be appealing to contemplate it. The test is how we put it into practice in particular demanding situations. This is because it is more distasteful and trying to do this compared with merely contemplating the truth. Christ requires that practice follows on from knowledge in this particular matter.

This teaching about humility and mutual accommodation is very comprehensive. It contains many duties in itself which are required in a variety of situations and demanding circumstances.· Therefore Christ speak of what is understood by washing one another’s feet (John 13:14) as things (plural). We must know these things, and do them.

 

3. Obedience and Humility Contain Happiness

Although our obedience and practice deserves nothing, it still contains a blessing in itself. It is the way to such rich blessedness, that it compensate for all loss and disadvantage. This is Christ’s encouragement, we are happy if we do these things.

Although the humble person who accommodates themselves to serve others might seem to lose much in the world by doing so; blessedness makes up any loss. Attaining the practice of humility is blessedness in itself. It hides a person from many storms and much discontentment that sweep others away. It is said that we are happy if we do these things.

 

4. Lack of Obedience Leads to Misery

Proud people are so far from blessedness, that they are under a curse; especially if they know their duty and will not do it. This statement necessarily implies the opposite reality. If you know these things and do not do them, you are not blessed but cursed because it is a sinful omission (see James 4:17; Psalm 119:21).

 

Conclusion

The Lord Jesus Christ turns many of our ideas about happiness upside down. Happiness lies more in seeking to please God and others than in pursuing moments of pleasure for ourselves. There is a simplicity in His teaching; it is not so much hard to grasp as hard to practice. The great challenge to us is whether we are prepared to humble and deny ourselves to follow His counsel.

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How Should You Treat Rulers You Disagree With?

How Should You Treat Rulers You Disagree With?

by | May 24, 2019

How Should You Treat Rulers You Disagree With?

In an age of polarising politics and toxic political conversation it’s easy to be influenced by the way of the world. We’re likely to go along with anything which echoes something of our own views.  There’s no shortage of cynical comment, media hounding, social media posts or biting political satire that mocks those in power. It’s frequently thought that those in the public eye are fair game for such attacks. It’s part of a wider contempt for authority within our culture. Political comment fuelled by frustration, anger or ridicule is likely to go far and wide these days. We may agree with some of our rulers and deeply disagree with others. We are unlikely to agree with all of them all of the time. We may be frustrated by them or irritated by their words, actions or decisions. But how should we respond?

One may feel such a sense of opposition to a ruler and their policies that it can inspire a feeling of loathing. Cruel nicknames, ridicule and contemptuous language can abound. Things may be passed on that are not absolutely established as fact but we might almost feel that we want them to be true because of our deep opposition. People may get carried away with emotion rather than stopping to reflect on their responsibilities. We need to stop and think.

We need to think a little more carefully perhaps about the position that rulers in society have.  The Bible makes it clear that they deserve our respect and prayers (Romans 13:6-7; 1 Timothy 2:1-2). Are we as ready to pray for our rulers as we are to complain about them? There are a lot of duties that we owe to our rulers. The Larger Catechism shows how this issue is bound up with the fifth commandment. To some that is surprising because they only think of the fifth commandment as relating to our duty to our parents (Exodus 20:12). But the Larger Catechism goes further (Q124). It means not only our “natural parents” but all those who “by God’s ordinance, are over us in place of authority”.

This relates to the authority that God has placed in the Church. For instance Paul often speaks of himself in the role of a father to congregations (1 Thessalonians 2:11-12; 1 Corinthians 4:14-15; Galatians 4:19).  God’s servants in the Old Testament were often honoured in this way too (2 Kings 2:12; 2 Kings 13:14). But rulers of nations and societies are also spoken of as parents (Isaiah 49:23).  Authority is a great blessing ordained by God for society as well as the family (which is itself the foundation of society). Of course in one case it is natural and lifelong and the other case it is social and temporary. The degree of loyalty and support that a child owes to its parents is not however identical to that which a person owes to the state. The parental understanding of authority is helpful though because it explains that all relationships of authority ought to be marked by mutual respect and love within the context of their obligations.

We are in no way suggesting that rulers must never be criticised or opposed. Rather we are exploring what the Bible has to say on our overall attitude to rulers and how and when we must express our dissent and opposition.

 

1. How Should We Treat our Rulers?

We should treat them with proper respect. Those who have authority over us are to be honoured (Romans 13:7; 1 Peter 2:17). This honour is to be in thought (Ecclesiastes 10:20), word (2 Peter 2:10) and action (Ecclesiastes 8:2; 1 Peter 2:13-14; Romans 13:1,6). This includes giving obedience to whatever they require which is lawful according to God’s Word (Matthew 22:21). Honouring them also includes praying for them and expressing thanksgiving for their role (Nehemiah 2:3; 1 Timothy 2:1-2). We may also be required to protect them in certain circumstances (1 Samuel 26:15-16; Esther 6:2).

 

2. How Should We Not Treat our Rulers?

We should avoid displaying an attitude of envy (Numbers 16:1-3), unjustified rebellion (2 Samuel 15:1-12) or contempt (1 Samuel 8:7; 1 Samuel 10:27). We should avoid speaking evil of them (Titus 3:1-2).

There is justified rebellion but this is not at the least abuse of power or matter with which they are displeased. People should suffer long before they take the step of revolution in self-defence and use all lawful and non-violent means of redress in the meantime. When they resist they do not resist the office but the person who occupies the office who has exceeded the limits of the power of that office.

 

3. Should We Obey Anything Contrary to God’s Law?

It is never our duty to obey any commands that are contrary to the law of God (Acts 4:19; Daniel 6:13). Rather they must be resisted and disobeyed (Acts 5:28-29; Exodus 1:17; Jeremiah 1:16-18; 1 Samuel 22:17). No command contrary to God’s law has any authority. When any ruler requires something contrary to God’s law they are exceeding the bounds of their authority. Such laws do not derive their authority from God but are devised by “the throne of iniquity” (Psalm 94:20). Where we resist, however, it should be done with meekness and humility as far as possible (1 Peter 3:15). We should not be afraid of wicked rulers and wicked commands (Hebrews 11:23 and 27). Sometimes preserving our life from tyrannical rulers is necessary (1 Samuel 21:10; 1 Kings 19:3). But we need discernment as to how to act in situations where we may feel threatened (Ecclesiastes 10:4).

 

4. What Do We Do When we Disagree with Them?

It can be hard to respect some politicians. Sometimes indeed rulers cannot have our respect (2 Kings 3:14; 1 Samuel 15:35) and it must be withheld from them. But this should not be done hastily and in a fit of passion (Ecclesiastes 8:3). We must acknowledge the weighty responsibility and difficulty of their role. Patience and forbearance may be required at some times. It is easy for people in such circumstances to make mistakes and say things that are ill-judged. Sometimes we must give the benefit of the doubt and be charitable, other times we cannot. We read of some misgovernment more cautiously described as “an error” (Ecclesiastes 10:5). There may be certain weaknesses or “infirmities” (as the Larger Catechism describes them) with which we must be patient. We ought to be cautious too in our language in moderating how we express disapproval and dissent out of respect for the office of the ruler. When we protest against them or challenge them we ought to do so in a respectful way. It requires great wisdom for there is a time to speak and a time to be silent. Perhaps there are times when we must mourn and pray in secret (Amos 5:13).

 

5. What Do We Do About their Sins?

The Larger Catechism gives a very full summary of the duties required of rulers which are commonly neglected (Q128). Also covered are the sins that are only too familiar in those that exercise power (Q129). There may be sin and abuse of power in rulers and we are not to turn a blind eye to that (Ecclesiastes 10:5-6). We are not to excuse their faults any more than others (Mark 6:18). Sin and folly must be pointed out (Acts 4:8-10; Isaiah 5:23). It is often necessary to withstand a ruler in this (2 Samuel 24:3; 2 Chronicles 26:28; 2 Samuel 19:5; 1 Samuel 14:2). Their sin may often need to be rebuked publicly due to their position of influence (1 Timothy 5:20). The prophets were often required to do this. The sinful actions and decisions of rulers can have long last consequences for a nation (1 Kings 14:16). It is a great plague for a nation to have rulers who are wicked (Psalm 12:8). We can pray and speak against their sins and we can pray that they would be brought to repentance. But we must be careful that we are not tempted to have a sinful spirit ourselves towards them (Ecclesiastes 10:20). Vengeance belongs to the Lord (Romans 12:19).

 

Conclusion

We cannot hope to answer all the difficult situations that may arise in various contexts in such a short article. None of this is intended to give approval to any actions of specific rulers. But there should be enough here to make us reflect further on our attitude. We should not take our cue from the world in terms of our engagement with politics and with our rulers. Being salt and light means showing an attitude of grace in these matters. We should certainly care about how our nation is governed and express an opinion but that should not be coloured by the vitriol that commonly marks political conversation. It is very challenging. How do you pray for rulers that you believe are contributing to the moral destruction of your country? How do you express some measure of thanksgiving for them? It is very complex and requires a wisdom that we do not have in ourselves. We must seek it from God.

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What is the Purpose of Life?

What is the Purpose of Life?

by | Mar 8, 2019

What is the Purpose of Life?

Why did God make me? What is the purpose of life? Why am I here? These are important questions that most people ask at some point in their lives. The Shorter Catechism dives in at the deep end by tackling this fundamental issue in the very first question. “What is man’s chief end?” is basically asking, “What is the point of our existence?”

This article is a chapter from the book “Bible Truth Explored” by Murdo A N Macleod with Catherine Hyde.

 

No special purpose?

Many people think that we have no special purpose in life. They think everyone can choose their own goals in life, because there is no more to life than enjoying ourselves and getting the most out of our time here. What a poor, selfish attitude that is! Jesus told us about a man who said to himself, “eat, drink, and be merry” (Luke 12:19). Because that was his sole purpose in life, God called him a fool. The Catechism tells us that we do have a purpose, or an “end,” a goal or aim in life.

 

Many special purposes?

Many people also think that there are many special purposes for living. They include to work and look after our families, education, science and development, and of course recreation. While all these are important in their own place, none of them is our chief end. We have one “chief” purpose, one supreme aim. Our “chief end” is our foremost special purpose, the whole point of our existence.

What is the chief end of man?
Man’s chief end is to glorify God, and to enjoy him forever.

 

To glorify God

Our chief end has two aspects. The first aspect is “to glorify God.” Does this mean that we have to try and make God more glorious than He already is? No. We cannot add to God’s glory. It is already perfect. It can neither be increased nor reduced.

“We have one ‘chief’ purpose, one supreme aim.”

However, there can be variation in how God’s creatures display His glory. Think of the sun. We cannot make the sun shine brighter, but clouds sometimes hide or block the sun’s brightness. We cannot make God any more glorious than He is. But our sins are like clouds, which hide or overshadow God’s reputation. Our sins make the world a darker place and obscure God’s honour.

To “glorify God” is not to add to His glory but to live in such a way as honours Him and declares His gloriousness to all who see and hear us. It is to live a life of obedience to God, not hiding His glory behinds clouds of disobedience.

Our duty is to do everything to the glory of God. Our lives are not divided into parts, one part about spiritual matters and the other part worldly concerns. It is not a case of having one part of our lives obeying God and another driven by a desire to please and glorify ourselves. Whether at home or work, study or leisure, our whole lives are to be focused on glorifying God.

 

To enjoy God

The other aspect of our chief end is “to enjoy God forever.” Enjoying God means being pleased and delighted with who God is, finding Him to be the one source of our deepest satisfaction and pleasure. This enjoyment is a consequence of glorifying God, although it should not be our main motivation for glorifying God. We should glorify God because God is so glorious, not because of the pleasure we may consequently experience. When we think of how we enjoy God, we can think both of enjoying Him in this world and of enjoying Him in the world to come.

 

Enjoying God in this world

The Christian enjoys the presence of God. This is because God has restored a friendly relationship between Him and them. Instead of being afraid of God and antagonistic towards Him, the Christian finds pleasure and satisfaction in the presence of God.

The Christian enjoys pleasing God. Instead of making it their priority to please themselves, or keep other people happy, the Christian enjoys thinking about God and how they can serve Him and glorify Him best with their lives and talents.

The Christian enjoys activities in which they meet with God. Instead of being most happy when God is pushed to the back of their minds and feels very far away, the Christian enjoys every opportunity to spend time with God. These opportunities include reading the Bible, praying, and church services on the Lord’s Day.

 

Enjoying God in the world to come

The Christian’s enjoyment will last “forever” because God is everlasting. The enjoyment of God which the believer has in this world is only a little foretaste of what they will enjoy in eternity. In heaven, they will be able to completely and continually glorify and enjoy God.

Our chief end is something that should absorb our attention and energy. It should never be far from our thoughts that the main reason for our existence is to glorify and enjoy God. When we are more concerned about our own glory, and find our pleasures in other things, we show that we are not fit for our main purpose and our priorities are all wrong. We should take Paul’s advice: “do all to the glory of God” (1 Corinthians 10:31).

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Making the Best Use of Time in the Worst of Times

Making the Best Use of Time in the Worst of Times

by | Mar 1, 2019

Making the Best Use of Time in the Worst of Times

For many of us it seems like time equals pressure. We’re “pressed for time” because there’s less available than what we need to fulfil our “pressing priorities”. It seems like time gets away from us and there’s never enough to achieve everything. Appreciating its value only seems to add to the pressure we feel in relation to it. Of course we all have exactly the same time, 24 hours in a day. Its limitations and value call for wise stewardship. How should we go about that?

The great challenge is to live wisely in relation to time. After speaking about living wisely, the apostle Paul goes on to identify one particular area; our use of time. We must “redeem the time” (Ephesians 5:15-16). But what does that mean? And what is it to redeem the time during days that are described as “evil”? In the following updated extract James Fergusson gives a helpful explanation and application of this verse. There are some key principles here for how we use our time.

The apostle illustrates the previous instruction (v15) by pointing out one main way of walking wisely. He exhorts them to redeem the time. This means, make use of every opportunity and fitting occasion for doing good. The word translated “time” literally means the moment of time which is fitting and opportune for doing anything (Galatians 6:10). It means to use it with more diligence than usual. This may mean denying themselves their own pleasures, ease and worldly profit. In this way they regain the time previously lost by negligence. They should do as much in the present opportunity as they might have done in the past if time had been used with diligence rather than being misspent.

They are to be like merchants (the word “redeem” relates to that) who buy their commodities while the fit time of buying lasts. Perhaps they have had great losses, or previously spent their time idly. They deny themselves their own pleasures and ease and by greater diligence than usual seek to redeem and buy back again the time which is lost. He enforces this duty of redeeming time in view of the evil of the present times due to the wickedness of men. He also refers to various troubles in those times that were hanging over the heads of churches. Every opportunity of doing good might be taken from them shortly (Ecclesiastes 11:2; John 9:4).

 

1. Identify the Best Time

Some times and periods are more fit and opportune than others for doing something in the service of God or others.  A great part of  spiritual wisdom and accurate living consists in fulfilling the duties God requires at the right time in a diligent and timely way. Those who misspend their time out of love for personal ease, profit, pleasure and reputation ignore this. They neglect the one good thing which God’s glory and their own salvation require to be done at a particular time. They are like fools since wise living consists in redeeming the time.

 

2. Identify How to Proportion Time

We are naturally prodigal and lavish in misspending time. It is a great part of divine wisdom to regain misspent time by double diligence. We can buy it back again, so far as is possible, by reducing our comforts such as our time in sleep, and weaning ourselves from ordinary and lawful recreations at other times. This command to redeem the time, implies this.

 

3. Identify How to Live in the Worst Times

We must not comply with the evils of the times in order to gain the favour of wicked men and avoid their hatred (Hosea 5:10-11). The way in which sin and wickedness abounds in our time should make us more conscientious and diligent in spending time profitably.  We should be even more focused on accurate and circumspect living by keeping at a great distance from anything sinful in the times in which we live (Revelation 3:4). Evil times not only threaten to remove all opportunity of doing good (Ecclesiastes 11:2) but are also accompanied with many temptations from evil examples, trials and persecutions (Matthew 24:24). This requires greater circumspection. The dishonour which God gets from many in such times should make us honour Him all the more, (Psalm 119:136). Paul makes the evils of the times a motive, not only to redeem the time but also to walk circumspectly.

 

4. Identify How to Use the Worst Times to the Best Advantage

No matter how evil the times may be, God’s children can and will make best use of them. They can even use the evil of those times for God’s honour and their own spiritual advantage. The worse that the times are, they able all the more to find a way to make the best of them for these purposes. Paul makes the evil of the times a spur to incite the godly to do their duty. He speaks of “redeeming the time, for the days are evil”.

 

Conclusion

Perhaps we feel that there are ever greater demands on our time in a generation in which there is decline and even hostility in relation to the gospel. There are challenges not faced in past generations that witnessed greater spiritual prosperity. The encouragement that the apostle Paul gives is that this actually provides an opportunity for the wise use of time to the maximum glory of God. It needs wisdom and discernment to identify what we are called to do and how we are to serve God not just with our lives but also in this particular time of our lives. We often feel that we have squandered time or simply did not have enough but Paul encourages us that we can buy that time back again with such discernment. We need to identify the opportunities we have now for the glory of God that we will not always have. It is a significant challenge but we know where to go to receive such wisdom.

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Thinking the Best Thoughts

Thinking the Best Thoughts

by | Feb 8, 2019

Thinking the Best Thoughts

Recent research concludes that “taking time to think kind thoughts about yourself and loved ones has psychological and physical benefits”. The study set out to discover why this could lead to higher levels of wellbeing and better mental health. Participants were given an audio tape that either encouraged them to think positively or negatively. There was a positive physical benefit for those in the first group. Yet the most important thing is not merely our physical but our spiritual wellbeing. We can think thoughts that make us feel good. But the most important question is: are they true? Only what is true and right will lead to spiritual wellbeing. What sort of things should we think about? The Bible of course, has the answer.

The Bible does tell us that we ought to think kind thoughts but that is not enough in itself. Rather, it begins by emphasising that they must be true. Philippians 4:8 tells us we must think about things that are virtuous, just, pure and lovely. We also ought to think on things that are praiseworthy, of good report and that commend others for the right things. It’s an attractive list but how do we go about putting it into practice? In the following updated extract James Fergusson reflects on what this means for us. He shows that Paul’s concern is that the Christians in Philippi would make the truth and the Christian faith attractive to the non-Christians around them by the way in which they lived. They had to be careful in such a society not to be drawn away with things that were impure, dishonest

 

1. Think About How You Live

Think on these things means literally (in Greek) to search out something diligently, by comparing one thing with another like accountants. Christians have a duty to think about how they live, especially when they live among those who hate religion and seek every opportunity to speak evil of it. They must set themselves to search, find out and draw up accounts of what means and conduct may adorn religion most and make it lovely unto others. This is how they are to conduct themselves in all things.

 

2. Think About Everything True

Christians are not to be so scrupulous that they reject things which are in themselves true and good. Even though they are professed and practised by those who are otherwise extremely bad. He exhorts them to think on and imitate everything true and honest, even among the heathen.

 

3. Think About Nothing But the Truth

Christians have a duty to discern truth from error, rejecting the latter and adhering to the former (Ephesians 4:14-15). They are to speak nothing but truth in their ordinary communication (Ephesians 4:25). They are to do what they promise to do (Psalm 15:4). Thus, they are to think on whatever things are true.

 

4. Think About Things that Are Honourable

Christians have a duty to live in a way that by the whole tendency of their conduct they may gain respect from others for themselves and their profession. Their whole life must be characterised by nothing but gravity. They must be far from vulgarity, superficiality and vanity in their clothing, words, actions and all their behaviour (1 Timothy 2:9-10). Paul exhorts them to consider those things that are honest (or grave, dignified or honourable as it is in the original Greek).

 

5. Think About Things that Are Just

Christians ought to consider (and do accordingly) things that are just. This means whatever we are bound to do to others what we owe:

  • to God or man (Matthew 22:21);
  • by the law of nature (1 Timothy 5:8);
  • by national law (Ruth 3:13)
  • by our position of responsibility (Nehemiah 6:11);
  • by agreement e.g. a sum of money or an amount of grain (Colossians 4:1);
  • by the rules of prudence, equity or charity (Colossians 4:1);
  • by respect, fear or honour (Romans 13:7);
  • by goodwill (Romans 13:8).

It may be something additional to these so that none are defrauded of that which is their own. Paul directs them to think on the things that are just.

 

6. Think About Things that Are Pure

Christians who seek to adorn the gospel must strive for purity and chastity in every part of their conduct. They must be far from anything in words or action which may tend to obscenity or any bitter root of uncleanness within (Ephesians 4:29). Paul exhorts them to think on the things that are pure or chaste.

 

7. Think About Things that Are Lovely

Christians are not, however, to venture into things that are sinful to please those whom they live among (2 Peter 2:7-8). Yet they are bound (so far as they can with a good conscience) to make themselves and their profession commendable, even to wicked men. They do this by their lovely, amiable and accommodating conduct (Titus 3:2-3). Paul directs them to think on those things that are lovely.

 

8. Think About Things that Are of Good Report

Christians are not to hunt after the applause of others (Galatians 1:10). Yet, they are to live in such a way that they may be spoken well of deservedly, lest others speak evil of the gospel because of them. They do good to others according to their ability and responsibilities. They avoid everything which may tend to make their names stink and be repugnant to others (1 Peter 2:2). Thus, he commands them to think on things that are of good report.

 

9. Think About Things that Are of Praiseworthy

A Christian cannot immediately embrace everything that is well reported of. Nor seek everything that may gain praise for themselves among those with whom they live (Luke 16:15). Unless something is virtuous in itself and truly worthy of praise, they are to reject and abhor it. Even though it is praised by others as much as possible. Paul exhorts them to think on those things which are of good report: but with this caution, if there be any virtue or praise in them.

 

Conclusion

What we focus our minds on matters a great deal not just physically, but spiritually and morally. It matters not just for us but for those around us and above all it matters to God.  Just like the participants in the research, what we listen to matters and has an influence on us. The voices that we listen to in society, the media and around us can influence us too much. We need to take care that we are not listening to instructions that are negative and harmful in a spiritual and moral sense. Discernment is able to take whatever things may be true and virtuous and leave the rest. We have to be intentional about our minds and habits so as to live in the way most glorifying to God and that makes the gospel most attractive to others.

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The Answer to a Political Crisis

The Answer to a Political Crisis

by | Nov 16, 2018

The Answer to a Political Crisis

There is no shortage of feverish opinion and speculation in a deepening political crisis. The rhetoric and debate may be polarised in all (not just opposite) directions. As onlookers perhaps we are thankful we do not bear the burden of managing it. But do we have a duty? Should we be concerned or resigned to whatever will happen? It seems impossible to find a solution that everyone can support. Events seem to compound rather than resolve the difficulties. How will a resolution be found? Is there an answer that has not been considered?

Surely when things come to such a conflict and intractable impasse we can see that a greater wisdom is required. Rather simply but not glibly, the answer is to seek wisdom beyond ourselves. This is what Solomon did out of a sense of the weight of the responsibilities he was to carry (1 Kings 3:9). The following is extracted and updated from a sermon by Lazarus Seaman on Solomon’s request for wisdom. He was a minister in London and a member of the Westminster Assembly. He preached the sermon before the House of Commons in 1644 on a day set aside for public fasting during a time of political crisis. He shows how Solomon’s request for wisdom is a precedent for all who are in authority. We can learn from this how to pray for those in authority and also how we ought to act.

 

1. All in Government Have a Special Need for Wisdom

Solomon’s request for “an understanding heart” must be theirs for themselves (1 Kings 3:9). National governors have much business to conduct. They have many enemies to encounter: foreign, domestic, or both.  There will be some, even from within, that will drive their own agendas and consult their own interests. Thus, they make parties and factions to the prejudice of the public good. David makes a sad complaint to Abishai about Absalom his own son seeking his life (2 Samuel 16:11), something similar is too often verified in others. Flatterers, hypocrites and false friends are enemies as well as those who are divisive, rebellious and subversive. It requires no small measure of wisdom to deal with all these effectively.

The trust committed to supreme rulers is great. They have to govern many people with different situations, attitudes and opinions. There is a mixture of contrary inclinations in them all. That which pleases some, others abhor. One person’s rise is from another’s ruin. The aims are to be high and noble but the means are not easy to identify and are often unsuccessful. The lack of a little wisdom prejudices not only the reputation of those in authority but also the success of their affairs.

David was happy for a while; whatever he did “pleased all the people” (2 Sam.3.36). Even if all in authority were always as happy as this, there is a strict account to be given to God afterwards. For we must all appear before the judgement seat of Christ (2 Corinthians 5:10). Even if we can get the approval of the world therefore, that will not satisfy. All the lions of the world must give an account to the Lamb, the King of Kings and Lord of Lords. He alone is to continue King forever (1 Timothy 6:15).   

 

2. Wisdom is Better than All Earthly Blessings

Wisdom is better than riches and a long life (Ecclesiastes 8:12; 5:13). It is better also than success in business, for that is common to wise men and fools (Ecclesiastes 9:11). Wisdom directs governors how to discharge their duty to God and man aright in all respects. It is the knowledge of what ought to be done, and a readiness in doing it.

 

3.What Kind of Wisdom Do Those in Government Need?

They need wisdom to direct them how to go in and out (1 Kings 3:7). They need to know how to order all their affairs and each part of their office at all times according to the right ends. This is so that what is done may be just, honourable, appropriate and most gracious (Ecclesiastes 8:5; Proverbs 14:8).

 

4. How Can they Obtain this Wisdom?

Prayer is a special way to obtain wisdom (James 1:5). Good books, good thinking, good counsel, good example and studying God’s Word can help greatly to get and perfect wisdom. Yet all this is in vain without prayer. It is God who gives wisdom to the wise (Daniel 2:21).

(a) Prayer Obtains the Blessing

Prayer alone can obtain the blessing on other means. The blessing on all things whatever depends on prayer. There is an event and some outcome of all that is said or done. But who can take any comfort though it prospers if they did not seek God? Who must have the blame except ourselves if anything does not succeed, when we restrained prayer beforehand? Strong resolutions, vigorous endeavours, a prudent choice of suitable means, the nick of time and all possible carefulness come to nothing if God opposes; or indeed if God does not graciously intervene. When He is humbly sought in prayer we will make the progress Eliezer did in providing a wife for Isaac (Genesis 24:15). It will be as if the things we desire ran on wheels toward us.

(b) Prayer is the Most Effective Means

Prayer is the most efficacious of all other means. God will respond to the humble request of His servants and do that which He will not do on any other occasion. Daniel is praying and the angel Gabriel interrupts him with the news that he had come to give him understanding (Daniel 9:20, 22).

 

5. We All Need This Wisdom

Which of us can say I am wise or I have my due proportion either for the soul, for the body, or for outward things? We need it in every aspect of outward things and much more in spiritual things , but most of all for matters of eternity. And I fear we lack it. Who knows how to order his own family as he ought? Or how to order himself? Differences (both smaller and greater) might either be prevented, lessened, or sooner remedied if we had more wisdom. Families, Church, State, ourselves and our posterity are all in a perishing condition.  

 

6. We All Need to Pray For This Wisdom

Let us pray earnestly for ourselves and for one another that we may be richly supplied with this grace. We should pray that each of us may have it according to our need in all respects. We should pray for those in government and the Parliament and everyone in the land.

When God blesses Church or State He will provide wise and just governors for them. They will so order things that everyone may lead a quiet and a peaceable life in all godliness and honesty ( 1 Timothy 2:2). But it is as hard a matter to obey well as it is to rule well. This sometimes because the “powers which be” are sometimes divided against God and among themselves.

Pray that God would teach us to know our duties towards Him and to one another in every way. It may be that one reason there is not sufficient wisdom among us is because we do not seek it. Or perhaps we only desire it for ourselves and do not care how destitute others are. The Lord has enough in store for us all.

The only wisdom is for everyone to be wise for themselves: to know their own duty and to do it. We ought to pray therefore that the Lord would teach us how to strengthen our friends and (if possible) win over our enemies. But above all, teach us how we may glorify God by doing or suffering in the midst of all the scandals and blasphemies by which He is dishonoured. Let us practice, exercise, and manifest our wisdom in all affairs and at all times.

 

Conclusion

God will pity your frailty and supply your defects. His wisdom will richly supply whatever is lacking in yours. Strive to do your whole duty. Pray earnestly that your love (to the nation) may abound in all wisdom.

The fear of the Lord is the beginning of wisdom (Proverbs 1:7). Those that have no fear of God before their eyes are seldom of God’s counsel. They have rejected the word of the Lord, and what wisdom is (or can be) in them (Jeremiah 8:9). There is also a wisdom which God curses. He takes the wise in their own craftiness; He knows the thoughts of the wise that they are vain (1 Corinthians 3:19-20).

Let our nation be the Lord’s and His Christ’s in the first place entirely, lest we come to be no more a people. If He is not the cornerstone of the whole building both in Church and State, all will prove to be but a Babel, and end accordingly.

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The Complete Remedy for Human Miseries

The Complete Remedy for Human Miseries

by | Aug 3, 2018

The Complete Remedy for Human Miseries

​It’s common to make light of “first world problems”. These are the trivial frustrations that vex only those in wealthy countries: lack of wifi, battery charge or milk in the fridge.  A little perspective shows that they are nothing compared to the real human misery experienced across most of the planet. Yet those in the first world also experience the real miseries of this life: affliction, sickness and deep sorrow. But still we know nothing of the disease, war, displacement, oppression and general suffering of many nations. We must add to all this the spiritual misery of sin itself as well as its consequences and the condemnation that sin brings. Is it really possible that there can be a complete and perfect remedy for human misery? Does this claim too much?

There is a full and complete remedy for all human misery. It may not be an immediately entire eradication of misery but it does begin to remove it immediately in a real sense. Ultimately, that full eradication of misery will happen.

 

1. Human Misery is Comprised of Three Things

Hugh Binning observes that there are three things which coincide to make people miserable: sin, condemnation and affliction. Everyone may observe that “man is born unto trouble as the sparks fly upward,” that his days here are few and evil. He possesses “months of vanity, and wearisome nights are appointed” for him (Job 5:6-7; 7:3). He “is of few days and full of trouble” (Job 14:1).

The pagan philosophers meditated a great deal on the misery of human life. In this they outstripped most Christians. We only include certain afflictions and troubles such as poverty, sickness, reproach, banishment, and such like amongst our miseries. The philosophers included even natural necessities amongst our miseries. This included the constant revolution of the circle of eating, drinking, and sleeping. What a burden to an immortal spirit to roll about that wheel perpetually. We make more of the body than of the soul. They counted the body a burden to the soul. They placed posterity, honour, pleasure and such things, on which men pour out their souls amongst our greatest miseries. They saw them as vanity in themselves, and vexation, both in enjoying and losing them. But they did not recognise the fountain of all this misery—sin. Nor did they acknowledge the consummation of this misery—condemnation.

They thought trouble came out of the ground and dust either by natural necessity or by chance.  But the Word of God shows us its beginning and end. Its beginning was man’s defection from God and walking according to the flesh. All the calamities and streams of miseries in the world have this as their source. It has even extended to the whole creation and subjected it to vanity (Romans 8:20). Not only would man eat in sorrow but the curse is also on the ground. Man who was immortal will return to that dust which he magnifies more than the soul, (Genesis 3:17).

The beginning had all the evil of sin in it and the end has all the evil of punishment in it. The streams of this life’s misery run into an infinite, boundless and bottomless ocean of eternal wrath. If you live according to the flesh you will die. It is not only death here but eternal death after this. The miseries of this present life are not a proportionate punishment of sin. They are merely a downpayment of that great sum which is to be paid on the day of accounting. This is condemnation, “everlasting destruction from the presence of the Lord, and the glory of his power” (2 Thessalonians 1:9).

 

2. The Complete Remedy for Human Misery

As the law reveals the perfect misery of mankind, so the gospel has brought to light a perfect remedy of all this misery. Jesus Christ was manifested to take away sin, His name is Jesus, “for he shall save his people from their sins” (Matthew 1:21). This is the Lamb of God that takes away the sins of the world. Judgment was by one unto condemnation of all. But now there is “no condemnation to them which are in Christ Jesus” (Romans 8:1). Thus, these two evils are removed, which indeed have all evil in them. He takes away the curse of the law (being made under it) and then He takes away the sin against the law by His Holy Spirit. He has a twofold power, for He came by blood and water (1 John 5:6-7). By blood, to cleanse away the guilt of sin, and by water to purify us from sin itself.

But in the meantime, there are many of the afflictions and miseries common to mankind on us. Why are these not removed by Christ? The evil of them is taken away, though they themselves remain. Death is not taken away but the sting of death is removed. Death, afflictions and all are overcome by Jesus Christ, and so made His servants to do us good. The evil of them is God’s wrath and sin; these are removed by Jesus Christ. They would be taken away entirely if it was not for our good they remained, for “all things work together for good to them that love God” (Romans 8:28).

Thus, we have a most complete deliverance in extent but not in degree. Sin remains in us but not in dominion and power. Wrath sometimes kindles because of sin but it cannot increase to everlasting burnings. Afflictions and miseries may change their name and be called instructions and trials; good and not evil. But Christ has reserved the full and perfect deliverance until another day. It is therefore called the day of complete redemption (Romans 8:23). All sin, all wrath, all misery will then have an end and be swallowed up of life and immortality” (2 Corinthians 5:4).

This is the summary of the gospel. There is a threefold consolation which corresponds to our threefold evils (sin, affliction and condemnation). There is “no condemnation to them which are in Christ.” Here is a blessed message to condemned lost sinners who have that sentence of condemnation within (Romans 8:1). This was the purpose for Christ’s coming and dying. It was that He might deliver us from sin as well as death and the righteousness of the law might be fulfilled in us.

He has therefore given the Holy Spirit (and dwells in us by the Spirit) to quicken us who are “dead in trespasses and sins” (Ephesians 2:1). O what consolation this will be to souls that consider the body of death within them to be the greatest misery. They groan with Paul “O wretched man that I am!” (Romans 7:24).

But because there are many grounds of heaviness and sadness in this world, therefore the gospel opposes unto all these, both our expectation which we have of that blessed hope to come, whereof we are so sure, that nothing can frustrate us of it, and also the help we get in the meantime of the Spirit to hear our infirmities, and to bring all things about for good to us (Romans 8:28).

And from all this the believer in Jesus Christ has reasons for triumph and boasting before the perfect victory—even as Paul does in the name of believers in Romans 8:31 to the end. Not long ago he cried out, “O wretched man, who shall deliver me?” Now he cries out, “who shall condemn me?” The distressed wrestler becomes a victorious triumpher; the beaten soldier becomes more than a conqueror. O that your hearts could be persuaded to listen to this joyful sound—to embrace Jesus Christ for grace and salvation! How quickly would a song of triumph in Him swallow up all your present complaints and lamentations!

All the complaints amongst men may be reduced to one of these three. I hear most people bemoaning things in this way. Alas, for the miseries of this life, this evil world! Alas for poverty, for contempt, for sickness! Oh! miserable man that I am, who will take this disease away? Who will show me any good thing (Psalm 4:6); any temporal good? But if you knew and considered your latter end, you would cry out more. You would refuse to be comforted even though these miseries were taken away.

But I hear some bemoaning still more sadly—they have heard the law and the sentence of condemnation is within them. The law has entered and killed them. Oh! “what shall I do to be saved?” Who will deliver me from the wrath to come? What are all present afflictions and miseries in respect of eternity? Yet there is one moan and lamentation beyond all these, when the soul finds the sentence of absolution in Jesus Christ. Then it gets its eyes opened to see that body of death and sin within, that complete man of sin diffused throughout all the members. Then it bemoans itself with Paul, “O wretched man—who shall deliver me from this body of death?” (Romans 7:24). I am delivered from the condemnation of the law, but what comfort is it as long as sin is so powerful in me? Indeed, this makes me often suspect my deliverance from wrath and the curse, seeing sin itself is not taken away.

Now, if you could be persuaded to listen to Jesus Christ and embrace this gospel, O what abundant consolation you would have! What a perfect answer to all your complaints! They would be swallowed up in such triumph as Paul has here. This would reveal such a perfect remedy of sin and misery that you would not complain any more. Or at least, not as those without hope. You will never have a remedy for your temporal miseries unless you begin in relation to your eternal miseries, in seeking to prevent them. “Seek first the kingdom of God,” and all other things “shall be added unto you” (Matthew 6:33). Seek first to flee from the wrath to come and you will escape it and then afflictions (the evils of this life) will be removed. First remove the greatest complaints of sin and condemnation. How easy then it is to answer all the lamentations of this life, and make you rejoice in the midst of them!

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You Will Never Be Truly Content Without Godliness

You Will Never Be Truly Content Without Godliness

by | Jul 20, 2018

You Will Never Be Truly Content Without Godliness

We all long for a genuinely peaceful satisfaction in life. Yet in our society of conspicuous consumption, discontent and wanting more and better seem to be valued more. Lifestyle gurus know this and they urge people to be content with who they are and what they have whilst still striving for their goals. Think positively they say, practice gratitude (to no one in particular) be proud of what you have achieved. But this isn’t real contentment because it depends on ourselves and our feelings. It’s a temporary and often imagined state. We need something that transcends not only our immediate circumstances but also ourselves and this brief changeable life. We were not made to live for ourselves or the things of time. We were made for God and for eternity. That’s why we will never be truly content without godliness.

This is what the Apostle Paul says. People make the great mistake of “supposing that gain is godliness” (1 Timothy 6:5). Some think that personal gain is highest achievement of this life. Even in spiritual things as well as the things of this life we can be entirely focussed on personal gain. They are using spiritual things to advance self. We can think that we are advancing in godliness but actually the whole activity is all about ourselves. Paul says that we need to know that gain is not godliness but rather “godliness with contentment is great gain” (1 Timothy 6:6). These two things go together and cannot be separated. Godliness is profitable for all things both in this life and the life which is to come (1 Timothy 4:8). James Durham explains these points further in a series of sermons from which the following is extracted and updated.

 

1. What is True Contentment?

It leaves a person in quietness, calmness and composure of mind. They are so satisfied with God’s dealings that they think whatever they experience is best.

(a) It Involves Moderate Desires

Our inclinations, desires and plans in relation to ourselves and all the things of this world are moderated. This is the opposite of all inordinate desires for a change in our present lot. It keeps us from seeking “great things” for ourselves (Jeremiah 45:5). One who wants to be rich (1 Timothy 6:9) is the opposite of one who is content. This is because covetousness and contentment are opposed to each other (Hebrew 13:5).

Contentment is silent reverence for God’s way towards us. It restrains us from pressing inordinately after what we have or are able to acquire lawfully. Honest lawful labour is of course not opposed to contentment. We follow our calling as our duty rather than mainly to further our advantage or gain.

(b) It Involves Calm Submission to God’s Providence

It is opposed to fretful anxiety (Philippians 4:6 and Matthew 6:25). We are to follow the duties of our calling without being vexed or anxious about their success.

(c) It Involves Reverent Adoration of God’s Provision

Whether God provides little or much we are to be content with the things that we have (1 Timothy 6:8 and Hebrews 13:5).

(d) It Involves Tranquility of Mind Which Is Satisfied With God’s Dealings

Not only does it not fret against God’s dealings, it gives positive assent to them as being well satisfied with them. It is a sweetly serene frame of soul that makes a Christian say with the apostle, “I have all, I abound, I am full” (see Philippians 4:11-12 and 18; 2 Corinthians 6:8-10). Paul had as much contentment whether he had less or more of the things of the world.

 

2. How is Godliness Gain?

(a) It Extends to All Kinds of People

Its gain extends to individuals of every sex, age, rank, class, calling position and relationship.

(b) It Extends to All Kinds of Conditions

It is profitable in prosperity and in lack, making us always content in every condition. It is soundness to the bones in health and has an inward life and cheerfulness. In sickness and death it is eminently profitable. Its great gain and advantage beautifully blossom forth then, when all earthly comforts wither.

(c) It Extends to All Kinds of Activities

It is profitable in worship and the duties of our ordinary callings (Psalm 1:3).

(d) It Extends to This Life and Eternity

It has outward gain (so far as is fitting for themselves and those of their company). It always has inward gain through their secret converse with and walk before God (1 Timothy 4:8).

 

3. Why is There no Contentment Without Godliness?

If we look through the Scriptures, we will always find that it is the godly man that is the contented man. Godly Paul learned this great lesson and was taught this divine art. You can see from Philippians 4 and 2 Corinthians 6:3-4 how he arrived at this height. He could say “having nothing, yet possessing all things”. This is because contentment does not consist in the things we possess but in the right frame of mind. There is nothing that can put and keep us in such a right frame of mind except godliness.

(a) Godliness Shows Us the Emptiness of All Creature-Comforts

It sobers our spirit in pursuing creature-comforts saying to us to be content with food and clothing (1 Timothy 6:9). It limits our desires and intentions that we may be content even though we do not have many thousands or this or that among the fine things in the world.

(b) Godliness Moderates Our Affections in Using the Things of This World

It keeps us from being anxious in seeking and pursuing after the things of the world. It makes us quiet and satisfied in using and enjoying them. Without contentment through godliness a person is both vexed and perplexed in seeking and enjoying without satisfaction. This is because they seek and expect more from these things than they find.

But the godly man weeps as though he did not weep, rejoices as though he did not rejoice. He buys as though he did not possess and uses this world without abusing it (see 1 Corinthians 7:29-31). Godliness is the living water spoken of by our Lord (John 4:13) which when someone drinks they do not thirst again. It quenches those disquieting, gasping desires after the things of the world which all naturally have.

(c) Godliness Sets Our Affections on More Excellent Things

It takes our affections off these things and sets them on another more noble, excellent and durable object which alone can satisfy. There is no true contentment nor solid soul-satisfaction to be had except in God and looking to Him aright. Godliness takes us away from the empty and broken cisterns that can hold no water and leads us to the fountain of living waters (Jeremiah 2).

It makes us consider that the Lord has a holy sovereign hand in everything and teaches us to be quiet and content. It teaches us to pray, praise, believe, rest on God and trust in Him for deliverances from all difficulties. Now and then the godly have some sweet manifestations of God to their soul. These mightily and marvellously outlast the impressions that the lack of outward things make on their spirits (see Psalm 4:6-7). It is impossible for the mind to be quiet and content without having some satisfying object effectually offered to it. Only godliness does this. Even heaven could not make us content unless we had godliness (if it were possible for someone to be there without it). This is because without it the mind would not be adapted to the place.

(d) Godliness Gives Us Access to All the Promises

Access to all the exceeding great and precious promises makes us content. “Godliness” (says the apostle) “is profitable for all things, having the promise of the life that now is and of that which is to come” (1 Timothy 4:7). Suppose a godly man in difficulty to get his dinner or supper and how to get his family provided for and sustained. When the children begin to weep for bread in beginning to hunger, he has a sweet word of promise to support his mind. God has said that He will never leave nor forsake him in Hebrews 13:5-6. This verse contains five negatives in the original language to maximise assurance.

The words that follow are: “we may boldly say, the Lord is my helper, I will not fear what man shall do unto me”. Godliness looks to what God has said and no one except the godly can say that God has said such things to them. The promise is in some ways as meaningful and satisfying (perhaps more) as if they had the rhing itself in their hand. They can say boldly “the Lord is my helper” and “the Lord is my shepherd, I shall not want (Psalm 23:1) and so quiet and content themselves. There is no condition the godly may be in without a promise for it.

Godliness gives access and right to the promise. Exercising godliness gives the promise (as it were) a new and fresh lustre. The godly rest satisfied in the promise and neither having nor not having disturb their peace and contentment. They know that if necessary this pain and sickness and this affliction or other will be removed and this or that need supplied. If it continues it will be for their best. This is in accordance with Romans 8:28 “All things work together for good to them that love God and are the called according to his purpose”. What more is needed? The godly may take hold of the promise boldly, no one else has the right to do this. Godliness does not meri the promise but God has made it the way by which we receive it. If you love and desire contentment, love godliness and exercise yourselves to it in a serious way.

(e) Godliness Helps Us Put Sin to Death

Lack of contentment of mind arises from some sin within which has not been put to death, as James tells us (James 4:1). Where godliness is in exercise, it keeps down and subdues pride and restrains lust. When corruption is ready to rise and fretting, impatience and discontent break out, godliness makes us say with Eli “It is the Lord” (1 Samuel 3:18). It makes us dare not give way to our corruption. The great thing that disquiets us is always something that is sinful. Godliness prevents or restrains that which leads to discontentment. It helps put sin to death and keep the mind calm.

 

4. Why is Contentment Necessary for Making Progress in Godliness?

The Holy Spirit joins these two things together to show that one helps and advances the other. A defect in either one is obstructive to the other. Those who are not exercised to godliness cannot have true contentment. Those who do not have contentment cannot advance in godliness. Will or can someone who is discontent pray effectually? It is impossible. It mars his liberty and boldness in prayer.

The discontented man cannot praise because praise flows from a satisfied mind and he lacks this. The discontented man cannot properly read, listen to sermons, or meditate because his mind is confused. Discontentment weakens the mind and makes us disinclined to and indisposed for godly exercise.

 

Conclusion

Look on and accept these two things as motives and helps to each other. Let them go hand in hand together. Neither of them will go alone, they must go together. Will I not then strive for contentment with my lot, whatever it may be? Will I not more than ever love and prize the connection between contement and godliness? Will I not through grace believe more thoroughly this great truth, that godliness with contentment is great gain? Let it stand as an eternal and unchangeable verity. Let it stand like a great and immovable rock in the midst of the sea against which the waves of the world’s contradictory, false and foolish notions beat and break themselves.

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Durham’s sermons on The Great Gain of Contenting Godliness are included in a volume of his collected sermons. These have been published recently and are highly recommended. In an early sermon CH Spurgeon said, “If I had lived in his [Durham’s] time, I should never, I think, have wanted to hear any other preacher; I would have sat, both by night and day, to receive the sweet droppings of his honeyed lips” There are 61 sermons in this attractively produced volume and it runs to nearly 1,000 pages.  The usual price is £29.95 which already represents a discount but a further 10% is possible when purchasing using a code unique for readers of this blog. This makes the price £26.95 and the code is RST 18 when purchasing from James Dickson Books at this link.

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What Should We Do When the State Invades the Church?

What Should We Do When the State Invades the Church?

by | May 18, 2018

What Should We Do When the State Invades the Church?

​According to senior figures in the Church of England in recent weeks, the Church should lose its exemptions from prosecution under equalities legislation. Dr Ison the Dean of St Paul’s said: “My view is that if there is a price to be paid for what you believe in conscience then you should pay that; you should not make other people pay the price for your conscience. That applies to abortion, to issues of sexuality and gender and right across the piste. If it is legal, decent and honest but you don’t believe it is right, then you have to deal with it.” In other words, there should be legal coercion irrespective of conscience. The Bishop of Buckingham has previously appealed to Romans 13 and the requirement to be subject to the powers ordained of God. Yet Scripture says that we must obey God rather than men when they come into conflict (Acts 5:29). How do we reconcile these principles?

If we end up facing such a situation we will not be the first. Besides learning from Christians in other countries who face state interference we can draw on the wisdom of the past. John Livingstone had to face this dilemma along with hundreds of others. The state was going so far as to forcibly eject him from his congregation. This was because he would not submit to the totalitarian control claimed by Charles II over the Church. He experienced trial, imprisonment and banishment as well as financial losses. In his farewell address to his parishioners he speaks of our duty in such circumstances and how this would affect them personally also. The following is an updated extract.

 

1. We Must Not Deny Christ

Christ insists on this: the man that confesses him before men, Jesus Christ will confess that man before His Father. On the other hand, because many are ready to find out strange ways to save themselves, their means, their life, (these have been a great snare to many,) He speaks very sharply. The man that denies me before men (He says) I will turn my back on him and deny him before my Father.

What is the most dangerous thing in all of religion?  What is the rock that many have beaten their brains out on? It is this: Satan has wiled and enticed them to deny Christ Jesus. In reference to the time we live in, it may be that some think that if it were Christ Jesus or any fundamental point, we would stand for it. We would life and all that we have. But it is thought that some things Christians stand on are but imaginations and over strict scruples and if there is any thing in them, it is only a small matter. Will a man venture his condition now and in the future on such and such a small thing?

If they are indeed not any of Christ’s small things, let them go. But if they are His, will you call that a small thing? His small things are very great things. There was never a trial since the beginning of the world during the time of trial it was a small thing. The Word was very clear and it is very clear still.

 

2. We Must Honour Christ as King

The kingly and royal office of Jesus Christ is now called in question. The state will have specific things done in such a way and time. Now I may truly say, on behalf of all the servants of Jesus Christ, we will be ready, when occasion offers to lay down our heads under its feet and do all the honour and respect that is possible and required. But then, why in these particular things may you not acknowledge the state? Take this illustration. An ambassador is sent with a message to a certain country with these terms: “You shall be subject to the country in all your dealings and conduct yourself uprightly and honestly. You are to negotiate there according to the instructions given to you”. The prince of the country proposes something  and the ambassador says, “with your leave, I will consult with the instructions I have from my Master, I will not wrong you at all”. He consults with his instructions and finds he may by no means do it. “Then” says the prince, “you will be dealt with in such and such a way”. The ambassador answers, “at your pleasure”. “But may you not do such and such?” “I may not”, he says, “and you shall see my commission; it is not private, but public things known and written and may be read by all”. [In other words obedience to civil government is subordinate to obedience to God’s Word]

It is a sad thing that Satan, by any instrument he pleases, for fear of a few days’ life and outward means, prevails so far with them, as to obey when he says, “Come, give me your religion and your soul, your conscience, your vows and covenants to the living God, and I will cast you loose as to religion”. Lord save us from this!

 

3. What Shall We Do?

You will say, “What shall we do? How will we get fines paid? How will we stake our sufferings on such small matters? Can we stand on such a point even if our heart is disquieted about it?” It may be that time and providence will when it comes nearer, make it appear a far different thing and clear enough. Have you observed the providence of God?

What shall we do? Look to him and the Word that you have heard, “Watch and pray, that you enter not into temptation.” And, indeed, those who labour to reform their heart and life, if there is any doubt about some particular aspects, He will, in his own time, make them clear. Christians have various situations, some go and do such things and some not; who can help it? It is a plague that it is so; it has been the plague of the Church these many years.

 

Conclusion

Praised be the Lord that those who are not great friends to the work of God are not always very deep in their planning. It may be they have plans in some respects that we are not aware of. But if they have plans under that, our Lord Jesus has plans under theirs, to reveal and overturn their plans.

We cannot tell, whether if the Lord sees it to be good, He may continue our liberty with us for a while. There are some of us who have endured the loss of our ministry and all we had in the world. We bless God to this day that we had never cause to repent, and we hope never shall. I commend you all to God, and to the word of his grace, which is able to build you up and to give you an inheritance among all them that are sanctified.

Go forward best. Look back first.

Watch the mini documentary series that  opens up a compelling, yet often ignored, chapter in Scottish history to reveal some surprising lessons for the future.

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