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14
Mar

I have times, in my sufferings, especially in how alone I am, where darkness comes upon me. I long for relief and refreshment from the things I feel, that have no expression.  I long to see a friend, a certain friend, and I wonder if I ever may again. And I start examing myself, to see if there is something in me, that is causing such great affliction, something I could start to fix on an internal level.  And there is one thing I have been aware of for a long time. I am  a very poor pray-er. I struggle with my prayer life on a very mass scale.  And I have started to address this, it’s the only thing I am aware of, that could be  perhaps causing me to suffer as much as I am. But on another level, I don’t think any of us will ever find complete happiness, complete contentment, until we have the wedding feast. I am not talking about in the next life, where we go to be with the Groom,  but in this life. When internal sincerity fully mathces external faithfulness.  We all have areas of unbelief, ignorance, things that we are lacking in. No matter how good we may seem in others eyes, as far as striving for more and more righteous living.  We must keep striving though, because  I believe in our trials, we only feel unhappiness,  because no matter how sincere we may be, we have not made  agood enough match as far as the wedding feat here on earth. That our internal sincerity doesn’t match our external faithfulness in lots of ways.  And that’s why we feel darkness, or discontent, or longing for more than we have.

24 O wretched man that I am! who shall deliver me from the body of this death?

25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. [Romans 7:24-5]

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11
Mar

I have called this blog post by that, because it is often the commonly held  
view, that  since we are now under the New Covenant, that the view I, and some  
others still take of the Worship of God, is no longer Biblical. That the New  
Covenant makes mine, and I have to say the traditional Reformed view of Worship,  
invalid.   The word “Biblicist” is often used towards John Calvin, which  
basically means that he “took the Word of God must too seriously,”  and if being  
a Biblicist is a derogatory term, which is the way it is used in the above as  
regards Calvin, then I hope I am one too.

The fact is that things did change from the Old Covenant to the New, as far as  
worship.  All the ceremonies and sacrifices that the OT is full of, is no longer  
binding upon us under the New Covenant. Christ’s precious blood, was an all time  
sacrifice, never to be surpassed or equal, so the ceremonial aspects of the Law  
are no longer in force.  Yet with the advent of Christ’s Cross,  because of the  
doing away with the ceremonial aspects of the Law, that should make for even  
more simplicity in worship than the Old Testament.  The Puritans, and Calvin and  
others of their kind, all fought for purity in Worship, which basically boils  
down to simplicity in Worship.  They didn’t want any man made innovations in the  
Act of Worship believing it is not Biblical worship. I share their view of  
course.  But if we do bring our own man made innovations into worship, if we not  
practice the Regulative Principle of Worship, we are continuing on in extra  
ceremonies  that are not required, and not acceptable to God, because we are  
worshipping and devising what seems wise in our own eyes, when Worship should be  
based and founded upon God’s Word, nothing outside of God’s Word should enter in  
to corrupt and pollute it.

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1
Mar

One of the hardest aspects of my medical condition, is that it is so unstable. A drink, a meal, or snack, anything I bring into the home, even such as a new book or even a newspaper, anything in the environment that I do not even know is there, the sun having times of shooting bits off deep in space, or simple weather changes, can at the worst trigger an attack, and at best, cause me significant deterioration. I can go to bed, feeling as okay as it gets for me, and literally wake up feeling like death. Making plans and keeping them, has become totally impossible beause of that aspect.

That can be part of why this illness, in all its various degrees and all that goes along with it, can be hard to endure, and hard to live with. You cannot even take the next hour for granted as being as good as the current one. I could eat something that has some ingredient in it, that will adversely affect the porphyria, or the civic council may come along and spray weed killer outside my window and I can start to become very unwell very quickly, even if currently I feel as good as it gets for me.

I have had to learn to be content, in whatever conditon, because my condition is so variable. I have to learn to be as content when I am as good as it gets for me, to when I am in a full blown attack, and know that if things went wrong, it could take my life and quite fast and sudden. Each moment, is its own era. Because by the next moment, everything could have changed.

I have learned to enjoy the good times, the moments where I have joy, fun and laughter, to saviour them, so that when I am ill, alone and struggling in that, those reflections on the times of happiness and joy, and love and laughter will help keep me warm through the current chilly climate of solitude and lonliness and at times quite deathly illness.

In many ways I can be as careless as the next person, and can take tomorrow for granted as being mine, as much as anyone else does. But there is also a little voice inside of me, which says, you can’t count on it. Use your time well. Redeem the time this day well, because tomorrow your time could be over. Live this day, as if you know that tomorrow you will face God face to face for judgement. Don’t bank on the things you do today, haivng the time granted us to put right, if we act against God’s commandments.

We often commit sin in a moment of madness or passion, and have lots and lots of time, when bearing the cost of that sin, to repent at leisure. The time we bear the cost of it, can seem endless, because there is no quick fix at what our moment of madness cost us. But what if we do the same kind of dreadful sin today, and don’t have time to repent, but immediately face judgment? That’s the kind of voice I hear inside about not taking tomorrow for granted.

Each day is a trial, a challenge in its own way. A challenge has become how I view my entire life. There is always an obstable or hurdle to be over come. A sadness or longing to not be overwhelmed by. And I have leanred that part of the secret of contentment, in whatever condition we be in, is to ask and have just enough grace for this day. Because when I look ahead, I see suffering, hardship, lonliness, times of torture and I don’t see any quick fix in this life to those things. Just enough grace for today, will get me to the next day, and the next and the one after that. Our Lord said to not worry about tomorrow, that each day was suffeicient unto itself.

One day at a time, enough grace for this day, please Lord. Each one, step by step. The footsteps of faith, on a long, winding, lonely road.
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17
Jan
This entry is part 4 of 4 in the series The Sabbath

I am drawing on this, largely from the introduction written by Joel Beeke in the republication of Teelinck’s “Path of true godliness,”  But unless there are quoations marks,  the rest is not direct quotes.  See how many of the sins of his people that so burdened Teelinck, you can spot which are common place among the Reformed church of our day

Willem Teeninck, took the puritan pathos to The Netherlands. That of vital Christianity, and true to Scripture and the Reformed Confessions.

He was born January 4th, 1579, to a godly, upright family, the youngest of eight children. His dad died when he was just 15 years old.

He was well educated, he studied Law at St. Andrews, in Scotland in 1600. 1604, He spent nine months living among the puritans of England, lodging in banbury with a godly puritan family. It was this family, and their godly examples and putting their faith into daily practice, that so impressed young Willem, in “family worship, private prayer, sermon discussions, Sabbath Day observance, fasting, self-examination, heartfelt piety, and good works,” that made the puritan pathos for experimental religion, become part of Willems mindset.

England was very different in those days, to these. “At that time, Psalm-singing could be heard everywhere a person walked in Banbury, particularly on Sabbath Days.

” The Puritans believed that the Reformation had under achieved in England, they esteemed Calvin’s Geneva, and his vision. John Dod, Arther Hildersham, William Perkins were their mentors. They lived out whta they taught, not words without the actions to follow it up, like we so often see all around us today. Their Christian walk was such, that it convinced even their most bitter foes, of their sincerity and wholeheartedness, of their faith and practice. Their foes saw faith working powerfully through love, demonstrated in their straight-forward business dealings, charitable deeds to the poor, visiting and comforting the sick and oppressed, educating the ignorant, convincing the erring, punishing the wicked, reproving the idle, and encouraging the devout. And all this was done with diligence and sensitivity, as well as joy and peace, and happiness, such that it was obvious that the Lord was truly with them.”

Teelinck believed he was converted during this time in England, and a thirst for holy living was born that was never to be quenched. He met his bride in England–she shared his values and quest for holy living, and the practice of piety. They had four sons, one died in infancy, they also had  two daughters.

Willem was a godly example to his family. He always made meal times a time of spiritual or heavenly conversation. Frivolity and idle chatter was not welcome or tolerated. He was scrupulous about family worship, and instructing his children, and once or twice each year, his whole family would hold a day of fasting and prayer, to try and reaffirm their dedication to God and strengthen it.

He was ordained as a pastor in 1606, and served for seven years. But he found the debauchery that surrounded him in village life, a great affliction and burden.

“Sabbath descration, fighting, carnival attendance, and a generally disordel spirit.”

The same things in the Netherlands were in England too. The term “Merry old England,” has its root in such behaviour here on Sabbath Days.

During this first pastorate of his, is when he started writing his books. In his writings he stressed the role of the civil magistrate to combat the cultures sins. In 1610 he returned to England to rekindle some of his puritan ties. He preached in London in 1612 to the Dutch congregation.

He lived out his faith and was a godly example to all he came into contact with. When contagious disease hit his country, he warned his flock to be cautious about keeping themselves infected, and safe, while he himself would enter infected homes to visit the sick.

He found the dead reformed orthodoxy within his church and outside of it a great burden. The reformed church in that way sounds little different to the majority of the Reformed church in  own day.

Yet his sermons, and writings often caused his critics to use the term

“legalistic” about him much like many use that term about stricter Reformed Christians today. Because he preached against dancing, Sabbath day desecration, gluttony, neglect of fasting etc,”

yet what those coined the term legalistic about him, failed to realize, is that these were only elements of a whole life of heartfelt piety. And he preached against these things, because in the dead reformed orthodoxy of his church, (same as ours) these things were common place for the congregations to do. These things were relevant for him to preach about in his own church, because he was trying to guide them towards practical piety. But the strictness of his views, caused him to be held in suspicion by some, and he complained in a letter to his brother, “that many professing Christians, were too worldly, and forget God.” And also about the abuse of worship.

Hearing was not respected, or reverenced, people often attended out of habit and nothing else. Some would deliberately make plans so that after they had attended the morning service, their pre made plans would make sure they were unable to attend the evening also. Some fell to sleep during the service, others would openly yawn. Some not instructed in the ways of faith or any true knowledge to speak of, would take the sacraments. Most never gave to the church financially, and those who did were meagre and gave it carelessly. Church members marrying unbelievers was commonplace. Children were allowed to partake in inapprorpriate and sinful activities, and there was little to no discipline.

When Willem Teelinck died, aged 50, in 1629, he could honestly say, he had, “fought the good fight.” Thousands mourned him when he died. He was buried in the church yard at St. Pieters, in Middleburge, where his minstry was for his final years.  Teelinck had suffered quite terrible health for the life of his minstry.

Willem Teelinck’s life, were examples of practicel piety and a sanctified spirit.  Words that are often seen as dirty terms today. How far we have fallen to even think so!

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12
Jan

I am no fan, under usual circumstances of Oscar Wilde; yet I have always liked the book of "The portait of Dorian Gray," about a picture that almost represented the soul of the person in the portrait and the more evil acts he did, the more hideous and deformed the picture looked.   It seems a very real representation to me, to our life of living in these bodies of sin.

Sin can tend to be like a snow ball. We may start off just barely crossing the line, yet each step over  can harden us for going that little bit further, and doing that little bit worse next time.  And the snow-ball of sin is like it is rolling downhill, getting bigger and bigger as it goes along, until the we are burdened under the weight of it.

Peter, after his denial of Christ, was said to have permanent furrows in his brow, because of how much and how often he wept for his sin, after his denial. He could also never hear a cock crow without his falling to his knees and weeping.  Yet, Peter was always the brave and bold one. Who swore time and time again, "Lord, I will never do that," about whatever the thing was in question at each particular time.  But as Peter demonstrated, even the best among us are prone to tempations and evils, not one of us is exempt, beyond the Lord Jesus Christ.

The Bible tells us we will have plenty of time to repent at leisure. Either in this life or the next, depending on our estate eternally.  Yet a sin can be  acted out, administered and all done within minutes at times.  I’m sure if Peter had known the tears it would cost him, to deny the Lord, the  grief that would over take him off and on for the remainder of his life on earth, he may have thought more before betraying the Lord by denying Him.   

We can all have forgiveness in the cross of Christ.  if we are really blessed, we may have forgivness from the person we acted against and wronged.  But once something is done, it can never be that the event never happened or transpired, even in Biblical forgiveness. When you least expect it to, we may find ourselves like Peter, suddenly on the floor, flawed by weeping and engulfed by grief and sorrow. And those tears I am sure are precious to the Lord, but  sin has a sting in this life, and I think that is probabl true if you are one of the blessed ones and are sensible of it, and are not hardened of it, and dismissive of any wrongs we have done or do. 

Peter was pressed of course, at the time, and but for that, I doubt he would have ever denied the Lord. And he went on to pay the price of martyrdom for Christ and his cross,  and was a true, disciple of Christ, and  faithful in the final outcome.

But how many of us, if we had any idea of the cost to us, whether in the way of Peter, by being hit by inexpressible grief over it at times, or the losses we incur as direct consesquences,  would not walk more carefully, more fittingly, more nobly, if  we really stopped to think about sin and all its outcomes for us.  Forgiveness is fine, and repentance.  But once done, no act can ever be undone, no matter how much one may turn away from it or never repeat it. It’s sting may stay with us a long time,  and  I think Peter could and would testify, that its really not worth having to count the cost that way.

 

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10
Jan

Isn’t it often the way that we don’t realise, what we have in our midst, we take things for granted, perhaps even in some cases despise the good things in our lives and don’t cherish or appreciate them in the way that we should. God gives us good things for a reason, despise those things, or make a wrong use of those things, he is likely to take them away. We see this sometimes in all various kinds of relationships. The husband or wife, who takes for granted, doesn’t appreciate, sometimes even despises, their spouse. We see it also, in parental relationships. The teenager in rebellion, who doesn’t realise his or her parents are doing what is best for them in the long term, because it crosses the teenagers will. So the parents, then become the enemy to the teen.

Jonathan Edwards was a minister in Northampton for years and years; yet he seemed to have been distinctly unappreciated. When they ousted Edwards after much disagreement,  his living there and earning his livelihood there among them must have become a very uncomfortable seat, by the way his congregation turned upon him, belittled him, and generally made  little of his worth as a minister, if not for the passing of time and that it’s now history well recorded, it is doubtful, whether the wrongs that the people did to Edwards, in such a small-minded, petty, somewhat malicious way of dealing with him, would have ever come to light. But it is quite obvious, from their conduct towards him, that they had no idea of the great man, they had among them as their preacher. If not for time and history, making Edwards a renowned figure in Christian history, the wrongs done unto him, may never have come to light.

It is true, that Edwards sometimes spoke and acted without prudence or wisdom. He sometimes made blunders and errors of judgement; he was human, the same as us all, and for those human mistakes Edwards was made to suffer humiliation among them. And yet even then, Edwards worth as a preacher had spread to other parts of New England, and even internationally, because when Edwards was leaving Northampton, he was offered other positions, on the strength of his reputation. But this great man, was not shown the respect or dignity that he had both earned among them, or that generally can be expected from a people to their minister. Edwards time at Northampton could be summed up by the words of Christ, in Mark 6: four, "… A prophet is not without honour but in his own country, and among his own kin, and in his own house." How their careless treatment of him must have stung him, yet Edwards never took his eyes from God, or stopped enjoying , and delighting in God.

Edwards high, lofty mind often gave the appearance of a sense of superiority. Yet, this was not the case. Edwards was a clumsy man socially, inept even, he didn’t do or enjoy and could not force small talk. And even this, the people used it to their own ends. His past triumphs of being the Lords instrument in the great awakening and revival there, was cast out of mind, as the wheels of almost a conspiracy among his congregation took place, to bring him down. Edwards himself, knew of his shortcomings socially, he felt it deeply when first courting Sarah Edwards. But even so, he had been a faithful, hard-working minister for many years among them. Certain individuals with more of an axe to grind it seems than others, some who were said to be mentally unstable also took it upon themselves to have a hand in Edwards downfall, and when fair means would not suffice, foul means were employed instead, and the biggest majority of his remaining congregation, used all these tools of Satan to have their way as far as getting Edwards out.

There were of course some among the congregation who were supportive of Edwards and were in his corner. When the decision was made that he would no longer keep his present position, they wanted him to stay and preach among those who found no fault with him and reverenced him the way a faithful minister should be by his people. But Edwards, always putting the greater good, and the glory of God first, declined this invitation, sensing to accept may cause further schism within the community, and break down and split the congregation even further, which he was anxious to avoid.

When Edwards gave his farewell sermon, if the people had any conscience, they must have known deep down the great man they were sending away, and almost in disgrace among themselves because his sermon, on that occasion, stands surely as one of the all-time great sermons delivered anywhere. How fitting he used the text of the prophet Jeremiah, to say in that farewell sermon:

"The prophet Jeremiah (Jer. 25: 3), puts the people in mind how long he had abored among them in the work of the ministry:
"From the thirteenth year of Josiah, the son of Amon, king of Judah, even unto his day (that is, the three and twentieth year), the word of the Lord came unto e, and I have spoken unto you, rising early and speaking."
I am not about to compare myself with the prophet Jeremiah, but in this espect I can say as he did that "I have spoken the Word of God to you,
unto the three and twentieth year, rising early and speaking." It was three nd twenty years, the 15th day of last February, since I have labored in the ork of the ministry, in the relation of a pastor to this church and ongregation. And though my strength has been weakness, having always abored under great infirmity of body, besides my insufficiency for so great  charge in other respects, yet I have not spared my feeble strength, but ave exerted it for the good of your souls. I can appeal to you, as the
apostle does to his hearers, Gal. 4:13, "Ye know how through infirmity of he flesh, I preached the gospel unto you." I have spent the prime of my life nd strength in labors for your eternal welfare. You are my witnesses that hat strength I have had I have not neglected in idleness, nor laid out in rosecuting worldly schemes, and managing temporal affairs, for the
advancement of my outward estate, and aggrandizing myself and family.
But [I] have given myself to the work of the ministry, laboring in it night nd day, rising early and applying myself to this great business to which hrist appointed me. I have found the work of the ministry among you to e a great work indeed, a work of exceeding care, labor and difficulty.
Many have been the heavy burdens that I have borne in it, to which my trength has been very unequal. God called me to bear these burdens; and I less his name that he has so supported me as to keep me from sinking nder them, and that his power herein has been manifested in my weakness.
So that although I have often been troubled on every side, yet I have not een distressed; perplexed, but not in despair; cast down, but not
destroyed. – But now I have reason to think my work is finished which I
had to do as your minister: you have publicly rejected me, and my
opportunities cease."

I wonder how many of us, have people or good things in our lives currently that we neither appreciate or make a wrong use of, and we are using them otherwise than how the good Lord intended when he gave us whatever good thing it may be. I have done this at times, I’m sure we all have. But let us not do the same that the congregation at Northampton did with Jonathan Edwards, and have it taken away, or push it away, without really realising what we are both depriving ourselves of, and the harm injury and damage we are causing to the thing or person in question. Let us learn to appreciate the good things, and that God put them their for a reason, for both our Good and HIS GLORY.

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8
Jan

[video:http://uk.youtube.com/watch?v=mtvQuI79AIk 400x300]
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7
Jan

Here lies Alexander M’Cubine, Martyr hanged withouto law by Lagg and Capp. Bruce, for adhering to the Word of God, Christ’s Kingly government in his house, and the Covenanted work of Reformation against tyranny, perjury, and prelacy.

As Lagg and bloodie Bruce command

We were hung up by hellish hand;

And thus the furious rage to stay

We died near Kirk of Irongray.

Here now in peace sweet rest we take,

Once murdered for religions sake.

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6
Jan

David Brainerd gets a mixed reaction and reception among Christians today. He’s diary is largely responsible for that. Some see it as the writings, perhaps even ravings of a gloomy neurotic, while others see it as the story of a great Christian, under great trial, yet he persevered despite it all, and that being the reason why he is a great name in the Hall of Fame of Christian history, his perseverance.

Those of the former class, who are somewhat harsh, austere, uncharitable, people who may not understand the depths of the anguish within his soul, that made for such words that could be so angst-ridden probably just don’t get it. In many ways, he was a little like a Jekyll and hide. On the one hand, he had a sunny, engaging, even magnetic disposition, yet on the other hand he was prone to deep melancholia. When he was bright and outgoing and sunny, everyone thought him charming, and he could literally have people, eating out of his hand in the way of his attraction to them. Yet, his diaries expressed another side. A side that is not reported of him, at least as far as I have read, by those he interacted and engaged with.

The way on the side of his melancholia, is often spoken of among Christians, who have not walked where he walked, have not felt those depths within his soul, I find full of self-righteousness pride. You see Brainerd, didn’t just persevere, he didn’t just persevere against the odds, he went full speed ahead, when many a Christian today, with a mild cold becomes incapacitated. What right has anyone in the comfort of today’s world, getting fat on it, however hard they may labour for the Lord, to criticise a man, who sat alone in his hut, when he was a missionary to the Indians, who spat up blood daily, because he was riddled with tuberculosis, with none of the comforts, starved of companions, which the longing for, and them not being available to him, made for the ache within his soul, and in that state of health, could only make for a recipe for depression and melancholy, yet those same critics today, who with a mild summer cold, become briefly invalids, resting in their comforts, they cannot have a clue what the man felt, and experienced — so what right do they have to be so proud, and self-righteous, and look down upon him, as some kind of inferior Christian, who suffered neurosis, rather than him, being a human being, and suffering inhumanely, yet kept on doing what the Lord called him to, with much vigour and energy, and zeal, despite his physical frailty, and the very real outpourings of at times, a spirit in anguish, because he was dying without any of the deep needs, that any human being has, when that ill, being met. And yet, despite the lack of his own needs being met, in such unfavourable circumstances, he continued to give, and labour for the Lord, in the conversions of the Indians he was among. Removed from the soft comfortable option of today, for most people, who has the right to criticise a man, with such a spirit that he persevered on despite it all.

I relate to David Brainerd, as the only Christian I have read about, who if alive could understand the depths of anguish, I have felt within my own soul at times to be dying alone, and the ache within my soul for companions. See Brainerd, had no one he could talk to, so his diaries are the only outward expression of the pain within his soul at times that he could make. I have been blessed, the last several years, since I became ill, to have a couple of friends, who often listened to my outpourings of grief, melancholy, sometimes anger, and it has at times been problematic, yet another side of my character is much like Brainerd’s, and those friendships have strood the tests and trials, that such a depth of pain, and with so little comfort, or outlets for expressing myself could only make.

David Brainerd died in the home of Jonathan and Sarah Edwards aged only 28 years old. It’s a very detailed story of his life despite the brevity, one I cannot hope to do justice to, in simply a blog post. It was Brainerd’s wish, that upon his death, his diaries and miscellaneous writings should be destroyed. But shortly before his death, he was persuaded by friends to hand them over to Jonathan Edwards. A month or so, after David Brainerd died, Jonathan Edwards’ daughter, Jerusha, also died over a matter of five days illness. No one knew in those days, how highly contagious, tuberculosis was, and Brainerd and Jerusha had at once recognized in each other a kindred spirit, and in the few months that Brainerd stayed with the Edwards at the closing of his life they fell in love, so that in his sick room, she did all the nursing of Brainerd, insisted that she be at his side, night and day, and take on the job of caring for him, single-handedly. That’s close proximity, in such a contagious illness, bore devastating consequences, when she died, unexpectedly , of the same illness.

Up until that time, it had been quite remarkable, how Jonathan and Sara Edwards’s massive brood had all survived, when the rate of child and infant mortality was so very high then, and it was unusual to not lose at least one child, even in much smaller families, it seemed to be an indication of God’s blessing upon both the uncommon union of Jonathan and Sarah, and his work as a minister in Northampton. Jerusha died on Valentine’s Day, and her parents, felt that grief deeply, the sense of loss was enhanced and multiplied and brought back every year on that date, which in those days, was a time of merriment and parties, which for the Edwards’, that year, and each anniversary of it was turned into a time of mourning. The loss of a child must be a very particular kind of grief indeed.

But Jonathan Edwards, as ever wanting to be active in his labour for the Lord, rather than returning to whatever he was working on before Jerusha’s death, turned to the young man’s writings, his beloved daughter, had been so taken by. So he sorted through, edited and had published Brainerd’s diaries, as we know them today, which until this day is still his work that has outsold all the others, and did much, not only in giving us the figure of Brainerd, an example of perseverance against and despite the odds, and great encouragement to any Christian today in great trial, and also Brainerd’s story doing much for the mission field, as far as having a figure that is both noteworthy and memorable, but if not for Brainerd dying at Edwards house, his extraordinary, though short life, may never have been remembered, and so would never have been the inspiration to both the mission fields and the Christian church that it has become known as. And yet, Brainerd and Edwards had never formally met. The hand at Providence is very visible, in how Brainerd went to a comparative stranger’s house, expecting at the time that he would make a recovery from his illness, and the 17 weeks he spent their he so moved the family that it was obvious to the entire family that something marvellous was happening among them, and he died there, but not without in such a short time, capturing Edward daughter, Jerusha’s heart, which would a month after Brainerd’s death, take her life too, and the outcome of all that was the diary of David  Brainerd which ever since has been one of the Christian books, which steadfastly year after year, decade after decade, century after century, still continues to sell, and has outsold all Edwards other books, and has become a great gift to the church. The whole story is a very visible thing, of how we exist for God’s glory, and how all things work for good, for those who love the Lord. (Rom 8:28)

Edwards was to later write despite the loss of his child: I would not conclude my observations… without acknowledging with thankfulness the gracious dispensation of Providence to me and my family, in so ordering it that he should be brought to my house in his last sickness.

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5
Jan

[[video:http://uk.youtube.com/watch?v=J-MhjEU7ds8 400x300]
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4
Jan

Possibly written by John Calvin:

I greet Thee who my sure Redeemer art,
My only trust and Savior of my heart
Who pain didst undergo for my poor sake.
I pray Thee from our hearts all cares to take.
Thou art the king of mercy and of grace
Reigning omnipotent in every place.
So come, oh King, and our whole being sway;
Shine on us with the light of Thy pure day. Amen

Thou art the life by which alone we live
And all our substance and our strength receive.
Oh comfort us in death’s approaching hour,
Strong-hearted, then, to face it by Thy power.
Thou hast the true and perfect gentleness.
No harshness has Thou and no bitterness.
Make us to taste the sweet grace found in Thee
And ever stay in Thy sweet unity.
Our hope is in no other save in Thee.

 

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3
Jan
This entry is part 14 of 16 in the series Calvinania

This year we see the anniversary marked of the 500th hundred anniversary of the birth of John Calvin. There are all kinds of world wide events taking place through the year, which from someone from a country where Calvins brand of Calvinism is all but dead, I find encouraging and refreshing. One website to check out to do with this event is Calvin 55–A quincentenary.

It is sadly true that today, there are Reformed Christians who are of course by the very definition of “Refoirmed Christians,” are Calvinistic, know very little abouto what Calvin thought or taught. Its more like a concept to them, a fad, rather than something that lives in them, and pervades every part of their life and outlook. Benjamin Warfied called Calvin the “Theologian of the Holy Spirit,” and not without good cause I think. Sadly Calvinism, or Puritanism, or even more far out things such as “Amish” can often be seen as fashion accessories rather than essential things of our faith. In vogue fads that give us status of some kind. Of course, when I use the word Calvinism, I am merely referring to the Gospel, rightly understood.

The institutes is a great place to start, in understanding Calvin’s thought on essential matters. Of coming to a better understanding of Calvinistic doctrine, from the man who was the first to write such a systematized theology, even though he was only reiterating the same Gospel that Augustine did centuries previuosly, and before Augustine the Apostles.

The guys over at Reformeation 21 are “Blogging the Institutes,” in 2009. I don’t know about you, but if you have the extra incentive or motivation to study with a group of people, even if only virtually, it will often give you the kickstart that you need to actually get down and do something. I have read the Institutes fairly extensively, though not in their entirety, and I may just take part in this to try and achieve actually reading them in 2009 in their entirely. People complain that Calvin can be hard going, yet even Calvin’s works are avaialbe in more than one translation today, so you can really choose a format to meet your own particular reading needs.

There is of course, also, the series of lectures by David Calhoun on the Institutes which can be downloaded from Covenant Theological Seminary Website.

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2
Jan

I would imagine that many people today, view people like Jonathan Edwards, with his regime of self-discipline,  and always pushing himself on to gain better understanding, and to grow in holiness, as somewhat fanatical, too strict, there may be even some who think by his being so very active and hands-on in pushing himself nearer to God, as trying to merit some kind of works righteousness by it.  It is often a misperception, that to be active in our faith, and to be a doer,  makes you legalistic or working ones way to heaven; where sloth, lack of dligence, and a lack of  seeking and searching after communion with God and growing to more and more likness of him, never got anyone to heaven.  It is very easy believism and not  the work of Biblical faith, to think all we have to do is believe and leave the rest up to God, and we will read our Bibles now and again, and pray now and again, and do good works now and again,  that that by itself makes us Christians.  If that is about the measure of our so-called faith, then there maybe indeed be some inward notion and we are working our way to heaven (or think we are) by the above yet have no heartwork done upon us; no real internal change, or desiring and longing for holiness, for a nearness to God’s likeness.  It’s a very redundant faith, one I don’t believe is a saving faith, or displays a saving interest in Christ.  If that is our outlook, we want heaven, without keeping our part of the bargain. The covenant is broken.  If you enter into a legal contract in life, between say a private individual and a company–if one person doesn’t keep their end of the bargain, the other party may well sue them for breach of contract and the agreement they had is now void, because they failed to live up to their side of the bargain.  How much more when we enter into a Covenant with the Holy God of Heaven, are we obliged to keep our part of the bargain, to keep his commandments,  to love God with all our heart, minds and souls, and our neighbour as ourself; to work out our salvation with fear and trembling?  All those things, and more besides, are what we are responsible for in keeping our part of the Covenant. How much plainer could Scripture speak, to say that we are sill under the Law, even though under grace, when Christ says in Matt 19:16

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments

Of course we are free under the law, the penalty has been paid, but we are still under it. 

Back to Jonathan Edwards. I’m not sure how many readers may be acquainted with his New Years Resolutions.   He didn’t write these all at one time, they were written as he used to jot down notes, but they are really his own systemization for working out a holyway of life for himself, to live up to his calling.  It is pretty amazing that he wrote them all before the was twenty years old.  But Edwards lived by those, and he tried to live up to them. The times he did not manage to, was the times he was in a deeply afflicted condition,  beause of his wounded conscience and sense of failure before God.  Someone who wrote such as those to start with, must have had a very tender conscience, a heightened awareness of the evil of sin.  A conscience such as that could be quite easily  badly wounded. They also demonstrate that he knew human nature in all its states, and what is more, he knew himself. He knew what his natural bents were to shortcomings, and what areas he needed to address in himself, and what points he needed to work out and work on, from then until the time he was delivered into glory. And he never lost sight of that.  He developed his holiness along with developing his thought.  His attainment to holiness was in part a direct result from his pursuit after knowledge and his extraordinary mind,  and his taking extraordinary measures to  make the best of such as mind as his.

We see New Year come and go, we see many New Years resolutions, of ourselves and others, within the first few weeks, laying in tatters on the floor.  Give up drinking, smoking, eat healthily, lose weight etc.  Yet how do any of those things really give the bent towards holinesss that Jonathan Edwards resolutions did?  It seems to me a demonstration of what we too often seem to observe. that in these days, we worry about the externals of faith, being kind, not  speaking out of turn and bridling our tongue, and a thousand and one other ways this may show itself externally. But the real change needs to take place internally, in a sense of holiness and attaining higher degrees of it; of attaining closer communion with Christ; of  the inward man being constantly under renewal. It is not an easy faith to pursue those things; It may cost us many tears to do so, and many failings. We would soon lose any good or noble opinion of ourselves when we see how unable we are to  stick to that kind of regime of self-displine.   But the internal change in us, I believe, would be worth more than ten thousand external  actions that have little heart felt love to God behind them.  Yet we seem so full of externals for perhaps many and varied reasons. 

Before anyone may mis-interpret this, as me advocating Edwards merited his way to heaven on his own human effforts, I wasnt to quote what he wrote at the beginning of his resolutions:

"Being sensible that I am unable to do anything without God’s help, I do humbly entreat him, by his grace, to enable me to keep these resolutions, so far as they are agreeable to his will, for Christ’s sake."

 

 If we are truly of God’s elect, God will enable us to be obedient to His will, and I believe and evidence of that above any other, is what Scripture means when it says, "We shall know them by their fruit."

Let us all attain to a higher degree of holiness for 2009; let us search for close and deeper communion with the Host of Heaven; let us glorify His name in every thought, deed, and action;   Let us keep pressing towards the goal; Let us like Edwards, entreat God’s help to do this, as without him supplying the grace we need, will certainly not do so under human effort.   

The externals of faith, are all very well and fine.  But those things such as listed above about what we normally decide to quit or cut down on, as a New Years resolution, will not give us the inward change, the change of higher attainments of holiness and holy living,  that will get us closer to heaven, and help us to enjoy God more fully, while still in these earthen vessels.

Happy New Year to any readers of this!

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31
Dec

This is related to the previous blog post  and the reasons why I am posting it here, owing to the blog owners uncharitable behaviour I had no choice.  A link to the original blog post at the blogs site is given in the previous pots, and this is my response to the comments copied and pasted into that blog post. Anyone is welcome to add anything as they wish of course.

Hi Rick,

“Here the psalmist of Israel is looking ahead to a time when the direction of worship will break free beyond the confines of the Law of Israel, and the Old Testament Scripture. The LORD will institute a new song for the

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27
Dec

How many Calvinist’s who have heard those who say they hold to Free Will pray as much like Calvinists as any full-blooded Calvinists? C.H. Spurgeons made the point in his sermon Free Will and the Slave that because most Arminians pray as much like Calvinists as Calvinist’s themselves, that what most Arminians profess to believe is both nullified and lacks consistency by the mode of their prayers. As if every Arminian prayed as he said he believed, his prayers would take on the style of the below. My ponderization is to any Arminian readers, how many of you actually pray in the way of below? And if you believe as you say you do, then why not?

"Lord, I thank thee I am not like those poor presumptuous Calvinists. "Lord, I was born with a

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27
Dec

Why am I posting these account of the suffering servants of God on the wild Scottish hill sides from centuries ago on my blog? Because I feel such similarity to their sufferings, to that of my own. The cause and effect are different, yet only I know what I endure in any single day, trapped in this prison, of solitude and isolation continuously, while sick unto death, and my body suffering in the craziness of this illness, in which no part of it is disaffected, the intractible pain, and know how I resonate and relate to these martrys who died for the truth in there sufferings of these times past. And tho different tactics, different methods, it still came down in the end to upholding and not compromising the truth I love, being the reason I am so alone, and suffer all I do, all but forgotten by everyone outside of my window, and no one having the least clue of the suffering that is going on within the confines of this small apartment I inhabit. I know the depth of the agonies of soul, that their kinds of sufering makes for. I know how it is to have God alone to depend on and keep you through what would be unthinkable to many, and how glorious he appears amid it. So this is why I have taken to posting some of these accounts, because I believe I get an insight into their sufferings, in a very real way, that not many alive in England will have today. I’m posting it, because though it is about men and women who I don’t know apart from history, to me its very personal.

James Guthrie had been the first minister who had suffered in the cause—James Renwick was the last. He may be called the Malachi among those modern minor prophets. He is described a little fair-haired man, with a comely countenance, and great unction and sweetness of address. His letters, which are published, given evidence of learning, ardent piety, and something which verges on genius. In one of them, for instance, he speaks of the muirs and mosses of Scotland being flowered with martyrs. He speaks repeatedly of

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27
Dec

Why am I posting these account of the suffering servants of God on the wild Scottish hill sides from centuries ago on my blog? Because I feel such similarity to their sufferings, to that of my own. The cause and effect are different, yet only I know what I endure in any single day, trapped in this prison, of solitude and isolation continuously, while sick unto death, and my body suffering in the craziness of this illness, in which no part of it is disaffected, the intractible pain, and know how I resonate and relate to these martrys who died for the truth in there sufferings of these times past. And tho different tactics, different methods, it still came down in the end to upholding and not compromising the truth I love, being the reason I am so alone, and suffer all I do, all but forgotten by everyone outside of my window, and no one having the least clue of the suffering that is going on within the confines of this small apartment I inhabit. I know the depth of the agonies of soul, that their kinds of sufering makes for. I know how it is to have God alone to depend on and keep you through what would be unthinkable to many, and how glorious he appears amid it. So this is why I have taken to posting some of these accounts, because I believe I get an insight into their sufferings, in a very real way, that not many alive in England will have today. I’m posting it, because though it is about men and women who I don’t know apart from history, to me its very personal.

James Guthrie had been the first minister who had suffered in the cause—James Renwick was the last. He may be called the Malachi among those modern minor prophets. He is described a little fair-haired man, with a comely countenance, and great unction and sweetness of address. His letters, which are published, given evidence of learning, ardent piety, and something which verges on genius. In one of them, for instance, he speaks of the muirs and mosses of Scotland being flowered with martyrs. He speaks repeatedly of

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26
Dec

The church in all ages has been persecuted by a Pharaoh upon the throne, a Haman in the state, and a Judas in the Church. [Hugh Mckail from his last sermon in Edinburgh, the next day he had to take flight abroad for four years.because of how he had angered James sharp,by that statement, Sharp being commonly known as the "Carnal Cardinal"

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25
Dec

This is an anecdote from the Covenanter wars, in Scotland. I believe it was Guthrie who proclaimed at his execution, "The Covenants, they shall yet be Scotland’s reviving." That still holds true in my opinion. The below anecdote is from when Guthrie was awaiting execution, and Mr Pollock with his question was referring to the executioners axe.

Not long before his execution a Perth minister said to him, "we have a Scotch Proverb, ‘Jouk [duck] that the wave may may go over you. Will you jouk a little, Mr Guthrie?’

"Mr Pollack," returned Guthrie gravely, "there is no jouking in the cause of Christ." [cited from "Light in the North" by J.D. Douglas

The Covenanters of Scotland are often referred to as extrme, yet, surely their "extremity" took all mans glory and right set Christ upon His throne, above anyone or anything. If you are going to call them "extreme" you sould also need to call Christ like wise. It seems t me, if we got those unswerving, unbendable, rigid state of attitude back, where Christ is always set first, is always in view in everything, ia EVERYTHING, and anything displeasing to him, is immediately shunned, even at cost of death, that it would be a lot better than the ducking the cause of Christ we seem to see on a daily basis now. Half measures and making sure self is still put before Christ and his cause if the cause would cost us the least inconvience, many a time that is true. Let alone if it cost us life or limb, or the safety of our families, as it did these brave men and women of Scotland.

They have set his head on the Netherbow,
To scorch in the summer air;
And months go by, and the winter’s snow
Falls white on its thin grey hair.
And still that same look that in death he wore
Is sealed on the solemn brow -
A look as of one who had travailed sore,
But whose pangs were ended now.
Harriet Stuart Menteith, Lays Of The Kirk And Covenant on Guthries execution.

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20
Dec

Because of my current health issues, I am running this in a series.

The reformers of the Protestant reformation, rejected Christmas, as popish holy days. Because the holy day was originally introduced when the papists saw it as a way to get more pagans and unbelievers into the church by having this holy day. And isn’t that what many church today, protestant also do? It is the great evangelical outreach of the year; and evangelism has no season for it not being legitimate of course, December no less and no more than any other time. A pastor or minister may feel it is right to preach through the Gospel including that of the birth of Christ in the weeks leading up to this holy day, and there is never not a season for that, but December is no more legitimate than any other part of the year.

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19
Dec

have been reading again about the Scottish Covenanter wars, which in many ways was as much a politcal battle, insofar as it was battling the rulers of the day, as much as anything else. James Suart, father of King Charles I, and son of Mary Queen of Scots was a despot and tyrant, who believed and tried to practicce the absolute divine right of kings, under the divine right, we had a mornatch who was little diferent to the Pope. a mantle which his son and heir continued. and it eventually cost him his head by the governmentnt of Oliver Cromweell, who becam Lord Protector of England after Charles’ I, execution. For a while, England became a republic. I still hold my view of Cromwell, in limbo for now, as the picture I have of him is still incomplete and somewhat conflicting. There are many varying views about thim through Christendom, from great man of God, to tyrannical meglamaniac. Whlatever the truth maybe, I will say I believe him to be a true Christian, even if one in grave error and who was somewhat reckless. Oliver Cromwell, throughout all hiis correspondence, his many letters, that are still in existence, and his many speeches both in Parliament and elsewhere,, only ever cited one source among his own words. And, it was that of the Holy Scriptures. he knew great chunks of it of by heart, and whatever ones opinion of him maybe, it seems to me in our age, we would do well to take a leaf out of his book in that respect. Hed didn’t just pay God and the Scriptures lip service. And whatever the right and wrongs of his actions, he sincerely believed he was obeying God’s will in all that he did. No one could read his letters to his children, and not be moved by his tender father’s, heart, so full of godly guidance, and counsel.

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12
Dec

There seem to be a segment of Christians, which confuse works with obedience. They will think that if you do something particular, because you believe it is the right thing to do, what God desires and so you are following his will, that we are trying to earn some kind of righteousness by doing these things, when no one can be a true Christian without following and doing God’s will also. Just as you cannot have faith without works, only a dead, formal faith, so also, you cannot have faith without obedience. You will not have obedience unless one’s faith exceeds that of much of the world, or the hypocrites, as far as knowing there is a God, but not really treating him or his word as the Majestic being He is. Not revering him in the way that He should be, and only HE.

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12
Dec

At length, in February, 1688, having come to Edinburgh, he was discovered in the Castlehill by a tide-waiter who was searching for smuggled goods, and who stumbled on a nobler sort of contraband. He tried to escape* at a back-door and fired a pistol which drove back his enemies, but in running down a street lost his hat, was recognized and secured. He was

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9
Dec

When you see Christiians today, making any excuse they can to get out of the public worship of God, the picture of Scotland in the days of the Covenants, puts us to shame. because they worshipped below at risk of life and limb.

It is ennobling to think of the best of a nation worshipping God for years together, in the
open air,—The Druids of the Christian faith. Their Psalms made the wilderness to rejoice,
and mingled pleasingly with the bleating of sheep, the distant cry eagles and ptarmigans,
and the musical thunder off cataracts and streams; the radiant faces of their young men and
maidens made the desert to blossom as the rose; the voice of their preachers became a wild

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2
Nov
This entry is part 1 of 9 in the series The Puritan Way

It seems that the Puritans have enjoyed some revival, as far as people reading their voluminous works which are a rich treasure, still available to us today, in either the language they originally penned their treatises, books, sermons etc, or in re-prints, such as those that come out  from the Banner of Truth.  This is and can only be a good thing, for the church as a whole, that we are once again turning to the teachings of these spiritual giants, who  were physicians to  souls of the people of their times.  And I would personally recommend for living the Christian life, to put our Systematic Theologies down somewhat, and pick up the works of the Puritans, who were the greatest Systematic Theologians we have.
However, those of us, who may hold the same beliefs as the Puritans in many aspects; those of us who exalt the same biblical teachings that they taught, and put a high price on those truths, and  don’t think of them casually,  there is often an error in our thinking, by thinking we today are puritans also and calling ourselves such.  We may share their views, their holy lives, and their desire for reforming the church from within.  But, for those who hold to the same Biblical worldview, represented most succinctly by the Original Westminster Standards, the same as the puritans of those times, cannot call ourselves puritans without adding the pre-fix Neo in front of it.  The puritans belonged to a very specific time frame.   That time frame started in the reign of Queen Elizabeth I and ended more or less with the death of Oliver Cromwell; anyone to come after that time period can never be puritans nor claim that name as it is, rightly for themselves. We may want to hold to their teachings, ways of life etc, in such esteem, that we want to associate ourselves with the rich heritage they left us. I think many Christians can understand that, and I think many Calvinist’s feel the same about John Calvin and Martin Luther and the like.
Charles Spurgeon is often thought of as an “honorary puritan,” because he was alive and kicking in the days after the puritan era had closed. He is never officially referred to as a “Puritan.”. He talked like a puritan, taught like a puritan, lived and worked like a puritan,  but he still was not a true puritan, because he was born in an age when Puritanism, was  no longer a term for people of his time. The same goes for Jonathan Edwards in American, and George Whitfield. We may see these people referred to as puritans, yet the label in actual fact does not belong to them and is not accurate any more than it can realistically be accurate for us to call ourselves puritans either. Their ministries were after the age of the Puritans.  The term Neo-puritan, will represent Spurgeon, Edwards and Whitfield, and it will also represent us.  I think these are important distinctions to make for us today. As many say they admire the puritans, without really seeming to know much about them, and it’s more like an associating oneself with something noble, that if we adopt their name, we can share in their nobility. Many Christians seem to do this no less with Christ, and the Puritans are probably second on the list only below Christ himself for this happening. It’s almost like a Christian badge of honour, yet the term in itself was derogatory and for ridicule, and it’s not true that we today, can call ourselves the same name as they, as “Puritans”, no matter how much we may realistically share with them in our Christian lives.  We today, if we do share much with them, would be right to call ourselves, “Neo-Puritans.”
As I have said before, the puritans get a bad press. And the term puritan, was actually a derogatory term, to refer to a group of individuals who were misrepresented and the term was cloaked in sarcasm, and put downs, about the men  included in that term.  The term Neo-puritan today, is also similarly used.  The term Puritan was a put down, not a badge of honour, or anything good or noble about it; it was  used to poke fun and ridicule them with. They are often represented as  someone (both then and now) who thinks themselves better than everyone else,  who are fanatical, deranged even, and who are modern day scrooges when it comes to things like holy day observance, or the like.  The puritans historically were largely represented as being so strict, and utter kill-joys that one would think if they cracked a smile, the only explanation could be they were either intoxicated, or mad or felt nauseous! How very unlike the truth that picture is. Yet it is a widely held to view, even among Christians today.  The sad thing is, that groups who will represent in some part today, the teachings of the puritans, that in some cases, they seem to have that strictness, yet love gets squeezed out in favour of that strictness, when that attitude was far removed from the puritans historically.  They were no clashing cymbals or  gongs that enforced the law without the law of love also. They didn’t hold themselves as superior in any way, they were full of meekness and humility, which was lived out in their lives and showed by their actions throughout their lives.

Before I go on, I don’t wish to make it sound like these were perfect men and women. They weren’t. They were flawed  human beings, just like you and I; there has only ever been one perfect human being, and that is whom they desired to serve, but their desire to put away the old man, and to humble themselves under the mighty hand of God, meant they had very little value upon themselves.  They thought very little of themselves. And that concept is so foreign today in our cultures, where we are taught, self-eteem,  and a dozen other self words, that this outlook is far removed from us today.  That is one thing, we can definitely learn from them, and that we lack in leaps and bounds today, when comparing, point for point, ourselves with the Puritans of 16-17th Century England.

The Puritans, or non-conformists, were rebels at the time.  The term non-conformist speaks for itself.  These rebels who rebelled against the hierarchy who despised God and his mandates could not tolerate the excesses and ceremonies within the Church of England that were being enforced upon all churches, so they rebelled against it.  They didn’t rebel against God in doing so, but the rules of Elizabeth I and her high commission, usurped the authority of God, so they justly, and in righteousness rebelled.  The groups who believed the same way as the puritans, yet also believed the problem was not fixable, that it was a battle they could never win, the Separatists of that time, arrived in New England on the Mayflower.  They were puritans too, but they didn’t want to try and change a problem that they deemed to be unsurpassable, and that they would be banging their head up a brick wall to no avail.  However, when the Separatists took that step, of setting sail for New England, I doubt they ever dreamed that one day, down the generations that their off-spring would also be separatists, in an attempt to keep themselves from worship practices, that they had fled from England to New England for.  And that some of these generations down, now were speatted from a Church, for the very same reason that their forefathers left England for New England. One may think that the term Puritan means Calvinist too, and in the overwhelming majority that may be true for their beliefs and practices. Yet there were also puritans who had other than Calvinist beliefs.  There is one puritan, though his name currently escapes me, who was known as the Arminian puritan.  Richard Baxter of course, was also little more than a confused Arminian.  Yet, read his works, and see the man’s heart. See his holiness.  Every corner of the puritan heart was devoted to God and his service above all. With very few exceptions, the Puritans were Calvinists, experimental ones.  Their whole life, from getting up in the morning, to going to bed at night, was filled by the knowledge of God, and applying that knowledge to the whole of their lives, and putting that knowledge into practice, so that it was more than just head knowledge, but it lived in the heart, as active, life-changing knowledge. It was active, living, faith.  Even what we dream when asleep, is covered by some puritans in their writings,  as far as us being accountable for answering to God for sinful thoughts, etc.  Whatever one thinks about that, it does demonstrate the point, that nothing, nothing in their life, or the scope of life, was left out of the notion of “how do we live to God,” for not just one day in seven, but seven days in seven, for 12 months in 12, for every year that we are alive, and every minute, every second of those days, months and years—In other words, the whole of life.
The Puritans it is well known are often thought of as kill-joys. People who wanted to stamp out any fun, or pleasure. Who were so severe at the thought of anyone having any fun or recreation, they would almost have an apoplectic fit.  Yet little could be further from the truth!  This representation was put around and has continued through the years, for no other reason than them once again being objects of ridicule. It was a way to put them down and jeer at them.  Cartoons in popular newspapers, would and will often depict something using the term “Puritan” as a put down, and indicating to be one, is an utter disgrace, and you are a harbinger of gloom.

The best representation of this comes from the famous slogan, of which the author is unknown, which says, “A puritan is someone, who is afraid someone, somewhere is having fun.”  The trouble is, that the age we live in, in which fun, entertainment and recreation are high in our priorities, that if you are more sober minded, not lent to such trivialities being the subject of your speech, such as the football game last night, or who won American Idol, that like the Puritans, even in our world today, you will be an outcast and shunned by society, as someone who doesn’t know how to have fun, or is much too caught up in seriousness, when we were after all put on this earth to have fun and enjoy ourselves, right?  In a way, yes, but that enjoyment should come in all things, from the enjoyment of God.  That doesn’t exclude the good things in life, the fun things, it just means that we should be moderate in the use of fun things, and should have our minds in heaven, and on eternal things, no matter what we are doing at the time.
The puritans and their teaching’s, however have stood the test of time, and as I said at the beginning of this essay, there is even some small revival for their works being read going on, largely thanks to ministries such as Joel Beeke, I believe.

The puritans sought to reform the church of the time, from within it.  Rather than doing as the Separatists did, and leave for foreign soil, where they would have liberty to worship God as they felt was right, the Puritans stayed to fight against the excesses and ceremonies within the Church of England.  Their Mayflower compatriots may have very well believed they did the right thing, and saw it rightly, and acted rightly by leaving England for  New England, because the Puritans never won any of the battles they ever fought.  BUT, the blood and the ashes from the fires of the martyrs won many a battle to change the hearts of the people who witnessed their martyrdoms.
These men and women, were living examples of the Power of the Word of God to change; the Power of the Word of God unto salvation. For as much as they desired to reform the church, the biggest reformation, went on within their own persons, their own families, their own lives, their own homes. These men stood as Spiritual giants, and it was the Sword of the Spirit that made them so. They were not ignorant Christians, who didn’t know what Scripture said, or barely knew. They lived, breathed and acted out what Scripture taught, because it was engraved upon their hearts, because the Word of God had utmost priority and reverence in their lives, and what they learned and gleaned from the Word they applied to their everyday lives. This is also something we can learn from the Puritans, and attain to aspire to. As it is rare, very rare, to find Christians who spends so much time in the Scriptures, searching out its secrets and depths, and who has such a thorough knowledge of its teachings as the Puritans did.
They were not only godly men, they were active men.  They didn’t do as seems to be the norm in most of our modern books today, to turn out a couple of hundred pages, and sit back and watch the profits roll in.  They penned their books by hand. There was no technology to make it easier, such as we have today. And rather than two hundred pages being the norm, many, many of those works, in their original format are short if they are six hundred pages. Richard Baxter’s Christian directory, runs at over 1,110 pages, and he wrote umpteen, and I mean umpteen works, and many of those other works of his were lengthy, lengthy works. Yet the well known ones we know best today turned out book after book. And it certainly wasn’t for the money or profit to be had in doing so in those times.  It was a love for the Word of God, and their pastor’s hearts wanting to get that word out as far and wide as they possibly could.  The whole of their lives were regulated by the Word of God. They went to bed early, as they had no electricity, so after a certain time at night, going to bed would be the only reasonable thing they could do. But they got up early, often at four or five in the morning, so that they gave God the first fruits of the day.  Luther is said that he prayed an hour at each start of the day. When he was busier than normal, he prayed for two hours instead. That is the exact attitude we need to get back in our lives. Rather than I have x, y, z, so can’t.  We all have limits, but relying on the strength of God rather than our own, then our weakness can be turned into his strength will make us doers. The puritans never stopped it seems, they were always and continuously doing the work of the Lord, in various ways.  They often had large families, in those days it was the norm for large families, rather than small. And they never neglected their wives or children,  there is not one single instance of divorce recorded amonst the Puritans, yet their workload was massive and that is why, given the way they regulated the whole of their lives upon the Word of God, that they achieved so much, even though they never won any of the battles they fought against the powers that be.  They were strong Christians, mature, They were not doubled minded nor blown and tossed in the wind into other or different opinions. Their Bibles and their creed, mad  their knowledge firm and sure and built upon the Rock. They held fast to the truth, because it was engraved upon their hearts after having spent so much time, studying and pouring through the Word of God.  The Scripture says, that it has the Power to change, unto salvation. And given the  high value that these men put on the Scriptures above anything else,  that is why their lives were ones so well regulated by the word of God, and  why they have left us a heritage we should not only take advantage of, by getting into some of their works  so easily available to us today, but improving on that heritage, and not putting the baton down,  as to do so, is to deride and mock the heritage they left us, as much as those who coined the term “Puritan” to mock and ridicule, and sneer at them.  We may say we love the Puritans, and that may well be true. Only you can discern your own heart.  But if we love them, then lets also imitate them. And be doers of the word, regulated in all spheres of life by the authority of the Word, and let us  also leave a heritage, that in four hundred odd years times, the generations of those days,  can find us and the heritage we leave, as usual and helpful as we do of that the Puritans left us.
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26
Oct

What can I get from God? This question seems to be a prevailing question among the visible church. We go to public worship, to see what we can get from God, rather than highly esteeming the worship of God and feeling privileged to be able to worship God, honoured that he has invited us to come to the table and feast, we go with the attitude of what can I get from God. How can I be blessed by God by doing this?

And isn’t that the truth about many issues in life and faith. When I first heard the outward call, I was a lot richer than I am now. Less impoverished, less alone, not ill in the way I am now. And yet my life had been hard by anyone’s standards up to that point, it never even occurred to me, that things could become harder still than I had ever experienced previously. I loved the things I had in my life. My friends, my health, my abilities, my freedom everything. I loved them and to a great extent took them for granted that I could count on those things as much as anyone else.

Yet the Scriptures warn us about depending on uncertain riches. (1 Tim 6:17)

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5
Sep
This entry is part 3 of 9 in the series The Puritan Way

Who were Puritans?

Many Christians today still love and read the vast volumes written by the Puritans. Many people today will use the term Puritan about themselves; yet often, when looking at their beliefs, their lives, their values, and last, but by no means least, the way they do or don’t apply Scripture to their lives day-to-day, or where it is on their richter scale of priorities, they have no claim to the name Puritan, and by the examples they give in the ways above, seen very ignorant or unlearned of exactly who or what the Puritans were for them to even take the name to themselves, it is one of my pet peeves, or treading on my blue Suede shoes, when this lack of knowledge about exactly who the Puritans were while claiming the name to themselves, often does more to harm and damage to the reputation of the Puritans, which cost many of them their lives and their cost doesn’t deserve such callous carless handling by such misreprensentaions, and in general it also does much harm to reformation principals in general. John Knox is said to have described Puritanism as: Reformation without tarrying for any .” they needed no man to tell them how to live their lives as Christians, they needed purely and only the word of God to guide them.

The Puritans strangely were not all Calvinistic. The name itself has nothing to do with a doctrinal system or denomination. Many people would call Richard Baxter a confused Arminian, yet his labours and work lives on in his writings, and no one I know who speaks of him thinks of him as anything less than a great man of God despite his erroneous views on Justification-yet Calvinism today seems to be often used and held up very proudly as a badge of honour, as if just proclaiming oneself Calvinistic is all one needs to do to suggest oneself, as a superior stripe of Christian, yet even among professing Calvinists, much ignorant prevails, and it wouldn’t surprise me if the Calvinist denominations encourages more tares amongst the wheat than other denominations because of the pride associated with being one in very many cases. It seems likely that this will breed one sort of people who opt to profess outwardly with little to no inward or heart change that other less controversial and without the history attached to them that Calvinists have, other denominations wouldn’t have the same pulling power as they wouldn’t seem to have the same badge of honour to wear proudly as some so obviously do.. Those Puritans such as Richard Baxter who did have some unorthodox doctrinal beliefs, is still head and shoulders taller, then many who may have all their Calvinistic theological ducks all lined up in a row. Knowledge is one thing in our head, but only heart knowledge and heart change turns it into real knowledge of wisdom and understanding. Calvinism at it’s core should give no room for pride as by its very essence and nature it’s a doctrinal system of humiliation, that makes for humble and meek, men and women, and that is what the Puritans were, whether Calvinistic or not.

So, exactly who were these men and women we today call the Puritans?

T were purifying and reforming the whole of their lives; they were zealous for God and his glory at every turn; and in doing this they saw the planks in their own eyes, before seeing the failings and planks in others eyes.. The Scripture was the whole rule in life and practice. Where matters of worship were concerned, anything not commanded directly in Scripture was in their eyes forbidden, and practising anything outside of Scripture was nothing less than idolatry when it came to the act of worshipping God.

They aimed at piety in every aspect of their lives, not just in public, or in the pulpit, or when out and about, but in every aspect of their private lives. They believed the home should be made by the husband-and-wife into a family church. Yet, they were not austere or unloving quite the opposite is true. The husband as the head of the house, loved and nurtured and cared for his wife as Christ cares for his church. They were full of the love of God. They lived disciplined lives, everything was in moderation and with temperance, and only by being so, could it be to the glory of God. Whether eating, drinking, sleeping, recreation, everything was subordinate to the Scripture in carrying out these activities, so that they didn’t overindulge and their consciences remained clean. Keeping a clear conscience was of utmost import to the Puritans.

Their children were reared with great respect for their parents and taught the scriptures and the catachisms from very early ages. One one of the Puritans is said to have never spoken a word, never taken part in any activity, with his children, without talking a word of Christ to them also. Whether talking or wrestling with them, he still spoke of Christ to them.

The things that mattered to the Puritans, while often pass us by today, as we deem them insignificant and irrelevant, yet those issues are no less relevant to us in our day and age, may be in fact more relevant, because we live in a very different world to that of the Puritans and pilgrims, yet the word of the Lord is immutable and if something was right then, it cannot now be untrue for us without saying by implication that if it’s not true for us, then the Lord and his word is both changeable and not eternal and infinite-May it never be!

If you look through such books as Richard Baxter’s the Christian directory, you will see some of the questions that were on the minds and hearts of the Puritans

These are just a few of the subjects Baxter covered in his practical writings: Is anyone of these subjects NOT relevant to us today?

Chapter I: Directions to Unconverted, Graceless Sinners, For the Attainment of Saving Grace

Chapter II: Directions to Weak Christians for Their Establishment and Growth

Chapter III: The General Grand Directions for Walking with God, in a Life of Faith and Holiness: containing the Essentials of Godliness and Christianity

Chapter IV: Subordinate Directions Against the Great Sins Most Directly Contrary to Godliness

Chapter V: Further Subordinate Directions for the Next Great Duties of Religion; Necessary to the Right Peformance of the Grand Duties

Chapter VI: Directions for the Government of the Thoughts

Chapter VII: Directions for the Government of the Passions

Chapter VIII: Directions for the Government of the Senses

Chapter IX: Directions for the Government of the Tongue

Chapter X: Directions for the Government of the Body

Part II: Christian Economics

Chapter I: Directions about marriage; for choice and contract

Chapter II: Directions for the choice of 1. Servants, 2. Masters

Chapter III: Disputation, Whether the Solemn Worhsip of God in and by Families as such, Be of Divine Appointment

Chapter IV: General Directions for the Holy Government of Families

Chapter V: Special Motives to Persuade Men to the Holy Government of their Families

Chapter VI: Motives for a Holy and Careful Education of Children

Chapter VII: The Mutual Duties of Husbands and Wives Towards Each Other

Chapter VIII: Special Duties of Husbands to their Wives

Chapter IX: The Special Duties of Wives to Their Husbands

Chapter X: The Duties of Parents for Their Children

Chapter XI: The Duties of Children Towards Their Parents

Chapter XII: The Special Duties of Children and Youth Towards God

Chapter XIII: The Duties of Servants to Their Masters

Chapter XIV: The Duty of Masters Towards Their Servants

Chapter XV: The Duties of Children and Fellow-servants to One Another

Chapter XVI: Directions for Holy Conference of Fellow-servants and Others

Chapter XVII: Directions for every member of the Family

Chapter XVIII: Directions for the Holy Spending of the Lord’s Day in Families

Chapter XIX: Directions for Profitable Hearing God’s Word Preached

Chapter XX: Directions for Profitble Reading the Holy Scriptures

Chapter XXI: Directions for Reading Other Books

Chapter XXII: Directions for Right Teaching Children and Servants

Chapter XXIII: Directions for Prayers in General

Chapter XXIV: Directions for Families About the Sacrament of the Lord’s Supper

Chapter XXV: Directions for Fearful, Troubled Christians

Chapter XXVI: Directions for Declining, Backsliding Christians

Chapter XXVII: Directions for the Poor

Chapter XXVIII: Directions for the Rich

Chapter XXIX: Directions for the Aged and Weak

Chapter XXX: Directions for the Sick

Chapter XXXI: Directions to the Friends of the Sick

Part III: Christian Ecclesiastics

Chapter I: Of the Worship of God in General

Chapter II: Directions About the Manner of Worship

Chapter III: Directions About the Christian Covenant with God

Chapter IV: Directions About the Profession of our Religion

Chapter V: Directions About Vows and particular Covenants with God

Chapter VI: Directions to the People concerning Their Internal and Private Duty to Their Pastors

Chapter VII: Directions for the Discovery of Truth Among Contenders

Chapter VIII: Directions for the Union of Communion of Saints

Chapter IX: Twenty Directions how to Worship God

Chapter X: Directions about our Communion with Holy Souls Departed

Chapter XI: Directions about our Communion with the Holy Angels

Ecclesiastical Cases of Conscience

Part III: Christian Politics

Chapter I: General Directions for an Upright Life

Chapter II: General Directions for an Upright Life

Directions to subjects concerning their duty to rulers

Chapter IV: Directions to Lawyers about their Duty to God

Chapter V: The Duty of Physicians

Chapter VI: Directions to Schoolmasters

Chapter VII: Directions for Soldiers

VIII: Directions Against Murder

Chapter IX: Directions for the Forgiving of Injuries and Enemies

Chapter X: Cases Resolved about Forgiving Wrongs, Debts, and About Self Defence

Chapter XI: Special Directions to Escape the Guilt of Persecution

Chapter XII: Directions Against Scandal Given

Chapter XIII: Directions against Scandal Taken

Chapter XIV: Directions Against Soul-Murder

Chapter XV: General Directions for Furthering Salvation

Chapter XVI: Special Directions for Holy Conference, Exhortation, and Reproof

Chapter XVII: Directions for Keeping Peace with All Men

Chapter XVIII: Direcections Against all Theft, Fraud, or Injuries

Chapter XIX: General Directions and Particular cases of Conscience

Chaper XX: Motives and Directions against Opression

Chapter XXI: Cases and Directions about Prodigality and Sinful Waste

Chapter XXII: Cases and Directions against Injurious Lawsuits, Witnessing, and Judgment

Chapter XXIII: Cases of Conscience and Directions against Backbiting, Slandering, and Evil Speaking

Chapter XXIV: Cases of and Directions Against Censoriousness, and Sinful Judging

Chapter XXV: Cases and Directions About Trusts and Secrets

Chapter XXVI: Directions Against Selfishness

Chapter XXVII: Cases and Directions for Loving Our Neighbors as Our Selves

Chapter XXVIII: Cases of, and Directions for, the Love of Godly Persons

Chapter XXIX: Cases and Directions for Loving Enemies and Doing Them Good

Chapter XXX: Cases and Directions about Works of Charity

Chapter XXXI: Cases and Directions about Confesing Sins and Injuries to Others

Chapter XXXII: Cases and Directions about Satisfaction and Restitution

Chapter XXXIII: Cases and Directions about Our Obtaining Pardon from God

Chapter XXXIV: Cases and Directions About Self-Judging

And many more were covered in his mammoth work a Christian directory. You see, Baxter at heart, was a confused Arminian, in many ways, yet he was a Puritan and a force to be reckoned with, and his name has stood the test of time. Calvinism is a system of doctrine that I believe is true, and that I believe Baxter had some of it wrong. Yet the Christian life is about far more than doctrine, or theology, its about being living Bibles in the way we lives our lives, and the Word of the Lord coming first in every single thing we do every second that we are alive. Good doctrine is important of course, yet the Christian life is far more than that, and these men and women, the puritans, embodied what it should be.

Sometimes one hears the Puritans being referred to as Phariseecal, and considering they were all fallen men that has to be true in some cases just like its true of you and I , I daresay on some issues. Yet those who do say that should properly practise what the Puritans taught and practiced themselves first getting the plank out of their own eye, to let go of their pride, and to learn as those men and women did in much more dangerous times to do so than the most now, to put the word of the Lord above anything else, and that we are mostly just spiritual midgets compared with the puritans, and its often only another side of the same coin, of the pride that Calvinism today has attached to it, that makes us think we know better, when our lives and practices prove over and over again, that we don’t.
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2
Sep
This entry is part 4 of 9 in the series The Puritan Way

It is often the critic of those against the Reformed Faith, or who may claim to be reformed but are not Reformed in the same way as Calvin or the Reformers were, but merely hold to T.U.L.I.P which is not the same thing at all, that Reformed presbyterians, are trying to recreate something impossible. Seventeenth century puritanism in today’s world. Or there may be Reformed blelievers who have a real love of the Puritans, who think that is what they should do to hold to Reformed theology in the Puritan tradition, and yet obviously can’t! Thinking its either what we want to do, try to do, or should do, when one thinks about it, is quite, quite ludicrous. Times change, yet people and their natures don’t. God nor His Word never changes. But with changing times, in whatever era, we still have God’s Word saying the same thing for ALL time. And the Puritans above anyone both past and present, are the people who represent the fullest works, on how to apply the Bible in our lives. Applying it in our lives today though in such a different world to the one they inhabited, means often something quite different and will look quite different to the lives of the Puritans. The teachings are the same. Life and the modern world though does not reflect 17th century England or Scotland. Abortion would be one issue that was not relevant then. Yet does the Bible not say much about the sanctity of life? That is one easy example of changing times and different values in the world we inhabit. Yet the Bible has an answer for it every inch as much as the things that impinged upon the lives of puritans and needlessly threatened lives. Whether that was at the hands of the papists or through huge impoverishment.

But, lets get this idea knocked on the head! Puritanism today, should and does exist. The values, and Biblical teachings of those men, still exist and should do, because they are contained within the pages of Scripture. But to think we can recreate ourselves as 17th century puritans in the 22nd century is quite the most illogical yet all too often prevailing thought. By both its critics and its admirers. It cannot be done. It should not be done. If we was to do that, we would all take ourselves off into some little isolated corner of the world, where the moden world we live in could not affect, invade or in any way reach us, and be hermits satisfied that we are doing everything we should as todays Christians by living such a life as that. The Puritans would be horrified, appalled and abhorred at such a thought. They were active men in their world of their time; in the Church, politics, social economic factors, everything that made up the world as it was. And todays Christians, whether puritanical in beliefs or not, should take a leaf out of their book, and be exactly the same way. Not indifferent in their own little nook, or in some self-imposed isolation or exile, away from the world, (is that even possible?) that makes us no better than the papists in monastries, but taking the teachings from Scripture which those great men, (and women too) lost so much and cost them so dearly to keep keeping on in making the teachings known, heard and applied.

As J.I. Packer wrote:

If we are to profit from studying Puritan teaching on this or any subject, our approach to it must be right. For it is all too easy for admirers of the Puritans to study their work in a way which the Puritans themselves would be the first to condemn. Thus, we can have a wrong attitude to the men; we can revere them as infallible authorities. But they would scarify us for such a gross lapse into what they would regard as papalism and idolatry. They would remind us that they were no more than servants and expositors of God’s written word, and they would charge us never to regard their writings as more than helps and guides to understanding that word. They would further assure us that, since all men, even Puritans, can err, we must always test their teaching with the utmost rigour by that very word which they sought to expound. Or, again, we can make a wrong application of their teaching. We can parrot their language and ape their manners, and imagine that thereby we place ourselves in the true Puritan tradition. But the Puritans would impress on us that that is precisely what we fail to do if we act so. They sought to apply the eternal truths of Scripture to the particular circumstances of their own day—moral, social, political, ecclesiastical, and so forth.
If we would stand in the true Puritan tradition, we must seek to apply those same truths to the altered circumstances of our own day. Human nature does not change, but times do; therefore, though the application of divine truth to human life will always be the same in principle, the details of it must vary from one age to another. To content ourselves with aping the Puritans would amount to beating a mental retreat out of the twentieth century, where God has set us to live, into the seventeenth, where he has not. This is as unspiritual as it is unrealistic. The Holy Spirit is pre-eminently a realist, and he has been given to teach Christians how to live to God in the situation in which they are, not that in which some other saints once were. We quench the Spirit by allowing ourselves to live in the past. And such an attitude of mind is theologically culpable. It shows that we have shirked an essential stage in our thinking about God’s truth—that of working out its application to ourselves. Application may never be taken over second-hand and ready-made; each man in each generation must exercise his conscience to discern for himself how truth applies, and what it demands, in the particular situation in which he finds himself. The application may be similar in detail from one generation to another, but we must not assume in advance that it will be so. And therefore our aim in studying the Puritans must be to learn, by watching them apply the word to themselves in their day, how we must apply it to ourselves in ours.
This point is crucial for us who believe that modern evangelicalism stands in need of correction and enrichment of a kind which the older evangelical tradition can supply. It seems that modern evangelicalism is guilty of just this error of living in the past—in this case, in the recent, late nineteenth-century past. We are too often content today to try and get along by rehashing the thin doctrinal gruel and the sometimes questionable ideas about its ethical, ecclesiastical and evangelistic application which were characteristic of that decadent period in evangelical history. But the answer to this situation is emphatically not that we should retreat still further, and start living, not now in the nineteenth, but in the seventeenth century. Such a cure would in many ways be worse than the disease. We certainly need to go back behind the nineteenth century and reopen the richer mines of older evangelical teaching; but then we must endeavour to advance beyond the nineteenth-century mentality into a genuine appreciation of our twentieth-century situation, so that we may make a genuinely contemporary application of the everlasting gospel.
Packer, J. I.: A Quest for Godliness : The Puritan Vision of the Christian Life. Wheaton, Ill. : Crossway Books, 1994, S. 233
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2
Aug
This entry is part 5 of 9 in the series The Puritan Way

The puritans and Puritanism has a bad rap! Even in our day and age, in this age of
information, they still have a bad rap, and a lot of misperceptions about who they were,
what they were like and what they believed and/or how they behaved towards others.

The reason for this prevailing lack of knowledge about them is that because the years
immediately after the times the puritans lived,  there were many many biographies and the
like about them. However, people were not living in our age of information then that we do
now, so often the things they thought were true, were based on ignorance, lack of knowledge
and them not having a full or rounded or correct view at all about who the puritans were;
what Puritanism actually was; nor how they behaved towards others.   But for many years
dozens of biographies sprang up, written with this veil over their eyes as regards truth.
Many of them were even written by secular historians, who had a bias to start with against
anyone or anything who exulted God. But nevertheless, in those days, it was not all of their
own fault.  They didn’t have the information available to them, that would have made for the
cock-eyed view of the Puritans and Puritanism that their works  did.  But the type of
biographies and histories in this vein were the norm, because of the different ages, lack
of information, and it carried on so long that the pictures they depicted of both the
puritans and their ways, still continue to be often popular opinion. We often see these
same kinds of depictions in our medias today.   The BBC loves nothing more than to add a
puritan character or two into their historical dramas. But when they do so, you can
guarantee that the puritan man will be portrayed as loon almost.  A raving neurotic who
wanted everyone  who believed differently to him, hung drawn and quartered; particularly
dour individuals with gloomy dispositions who wouldn’t know the meaning of the word fun, let alone know how to have fun.    Yet the puritans considered having a sense of humour, a virtue not a vice!

There is an old maxim I came across some years ago; I believe the author of it is
anonymous, but it goes, “A puritan is someone who is afraid someone somewhere is having
fun”  That maxim has cracked me up so many times, yet sadly, it states nicely how people
often perceive the puritans and their way of life.   If you also look at the biographies or
general opinion about John Calvin or John Knox you will find similarly distorted views from
the truth of the matters.  In history with these kind of people we seem to have the same
exact thing that the Prophet Isa spoke of, of calling good evil, and evil good. We see it
time and time again in Christian history this way.  The world loves to hate those God
loves, particularly those who are among his most faithful.

This is my most favourite quote about Puritans and Puritanism, and it was written during
the times they lived. Yet it captured such an image of men and women who were so full of
Christ that it was what first made me fall a little in love with them:

The Old English Puritan was such an one, that honoured God above all, and under God gave
everyone his due. His first care was to serve God, and therein he did not what was good in
his own, but in God’s sight, making the word of God the rule of his worship. He highly
esteemed order in the House of God: but would not under color of that submit to
superstitious rites, which are superfluous, and perish in their use. He reverenced
Authority keeping within its sphere: but durst not under pretence of subjection to the
higher powers, worship God after the traditions of men. He made conscience of all God’s
ordinances, though some he esteemed of more consequence. He was much in prayer; with it he
began and closed the day. It is he was much exercised in his closet, family and public
assembly. He esteemed that manner of prayer best, whereby the gift of God, expressions were
varied according to present wants and occasions; yet did he not account set forms unlawful.
Therefore in that circumstance of the church he did not wholly reject the liturgy, but the
corruption of it. He esteemed reading of the word an ordinance of God both in private and
public but did not account reading to be preaching. The word read he esteemed of more
authority, but the word preached of more efficiency. He accounted preaching as necessary
now as in the Primitive Church, God’s pleasure being still by the foolishness of preaching
to save those that believe. He esteemed the preaching best wherein was most of God, least
of man, when vain flourishes of wit and words were declined, and the demonstration of God’s
Spirit and power studied: yet could he distinguish between studied plainness and negligent
rudeness. He accounted perspicuity the best grace of a preacher: And that method best,
which was most helpful to the understanding, affection, and memory. To which ordinarily he
esteemed none so conducible as that by doctrine, reason and use. He esteemed those sermons
best that came closest to the conscience: yet would he have men’s consciences awakened, not
their persons disgraced. He was a man of good spiritual appetite, and could not be
contented with one meal a day. An afternoon sermon did relish as well to him as one in the
morning. He was not satisfied with prayers without preaching: which if it were wanting at
home, he would seek abroad: yet would he not by absence discourage his minister, if
faithful, though another might have quicker gifts. A lecture he esteemed, though not
necessary, yet a blessing, and would read such an opportunity with some pains and loss. The
Lord’s Day he esteemed a divine ordinance, and rest on it necessary, so far as it conduced
to holiness. He was very conscientious in observance of that day as the mart day of the
soul. He was careful to remember it, to get house, and heart in order for it and when it
came, he was studious to improve it. He redeems the morning from superfluous sleep, and
watches the whole day over his thoughts and words, not only to restrain them from
wickedness, but worldliness. All parts of the day were like holy to him, and his care was
continued in it in variety of holy duties: what he heard in public, he repeated in private,
to whet it upon himself and family. Lawful recreations he thought this day unseasonable,
and unlawful ones much more abominable: yet he knew the liberty God gave him for needful
refreshing, which he neither did refuse nor abuse. The sacrament of baptism he received in
infancy, which he looked back to in age to answer his engagements, and claim his
privileges. The Lord’s Supper he accounted part of his soul’s food: to which he labored to
keep an appetite. He esteemed it an ordinance of nearest communion with Christ, and so
requiring most exact preparation. His first care was in the examination of himself: yet as
an act of office or charity, he had an eye on others.

   He endeavored to have the scandalous cast out of communion: but he cast not out himself,
because the scandalous were suffered by the negligence of others. He condemned that
superstition and vanity of Popish mock-fasts; yet neglected not an occasion to humble his
soul by right fasting: He abhorred the popish doctrine of opus operatum in the action. And
in practice rested in no performance, but what was done in spirit and truth. He thought God
had left a rule in his word for discipline, and that aristocratical by elders, not
monarchical by bishops, nor democratical by the people. Right discipline he judged
pertaining not to the being, but to the well-being of a church. Therefore he esteemed those
churches most pure where government is by elders, yet unchurched not those where it was
otherwise. Perfection in churches he thought a thing rather to be desired, than hoped for.
And so he expected not a church state without all defects. The corruptions that were in
churches he thought his duty to bewail, with endeavors of amendment: yet he would not
separate, where he might partake in the worship, and not in the corruption. He put not
holiness in churches, as in the temple of the Jews; but counted them convenient like their
synagogues. He would have them kept decent, not magnificent: knowing that the gospel
requires not outward pomp. His chief music was singing of psalms wherein though he
neglected not the melody of the voice, yet he chiefly looked after that of the heart. He
disliked such church music as moved sensual delight, and was as hinderance to spiritual
enlargements. He accounted subjection to the higher powers to be part of pure religion, as
well as to visit the fatherless and widows: yet did he distinguish between authority and
lusts of magistrates, to that he submitted, but in these he durst not be a servant of men,
being bought with a price. Just laws and commands he willingly obeyed not only for fear but
for conscience also; but such as were unjust he refused to observe, choosing rather to obey
God than man; yet his refusal was modest and with submission to penalties, unless he could
procure indulgence from authority. He was careful in all relations to know, and to duty,
and that with singleness of heart as unto Christ. He accounted religion an engagement to
duty, that the best Christians should be best husbands, best wives, best parents, best
children, best masters, best servants, best magistrates, best subjects, that the doctrine
of God might be adorned, not blasphemed. His family he endeavors to make a church, both in
regard of persons and exercises, admitting none into it but such as feared God; and
laboring that those that were borne in it, might be born again unto God. He blessed his
family morning and evening by the word and prayer and took care to perform those ordinances
in the best season. He brought up his children in the nurture and admonition of the Lord
and commanded his servants to keep the way of the Lord. He set up discipline in his family,
as he desired it in the church, not only reproving but restraining vileness in his. He was
conscientious of equity as well as piety knowing that unrighteousness is abomination as
well as ungodliness. He was cautious in promising, but careful in performing, counting his
word no less engagement than his bond. He was a man of tender heart, not only in regard of
his own sin, but others misery, not counting mercy arbitrary, but a necessary duty wherein
as he prayed for wisdom to direct him, so he studied for cheerfulness and bounty to act. He
was sober in the use of things of this life, rather beating down the body, than pampering
it, yet he denied not himself the use of God’s blessing, lest he should be unthankful, but
avoid excess lest he should be forgetful of the Donor. In his habit he avoided costliness
and vanity, neither exceeding his degree in civility, nor declining what suited with
Christianity, desiring in all things to express gravity. He own life he accounted a
warfare, wherein Christ was his captain, his arms, prayers, and tears. The Cross his
banner, and his word, Vincit qui patitur.

   He was immovable in all times, so that they who in the midst of many opinions have lost
the view of true religion, may return to him and find it. [John Geree The Old English Puritan or non-conformist

Unlike the dour, gloomy, unloving people that we often associate with today’s view of
Puritanism, the opposite thing is very true.  At Oliver Cromwell’s daughter’s wedding,
(Cromwell of course is a well-known puritan) they had  music and dancing that went on till
three am.  Hardly the picture of people who detest having fun or enjoying themselves, or
enjoying the good things that God has given us.  They did enjoy them, but they still never
took their eyes of the ball in favour of them. Their pleasure and comfort was never more
important or higher priority than their God.  And they didn’t have passive natures as far as  making those truths a reality.  Does that make them dour, gloomy, neurotics?

They are often depicted as being overly-censorious about others.  That they were austere
and severe. Like the folks-lore one hears about anyone found sleeping or  talking in Church
was taken outside and put in the stocks!    The trouble is, we live in the age of
information, and every fool thinks they have an opinion if that opinion has not one thing
to do with truth.
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10
Mar
This entry is part 1 of 2 in the series Calvin and Servetus

Much myth, fiction and ignorance surrounds the events that transpired surrounding the notorious heretic, Michael Servetus, and John Calvin’s role in his life or death.

When many folks think of John Calvin, we think of him as the great theologian, and that’s it. And of course, Calvin was a great theologian. B.B. Warfied once described Calvin as the “theologian of the Holy Spirit” and in some ways that description is very apt. As the reason that Calvin was such a good preacher, despite his natural timidity, was that he believed he was never alone in the Pulpit. But what we often don’t think about, from the lense of looking at him historically, is that above anything else, day to day, day in day out, week in, week out, year in, year out. John Calvin was a pastor, and had the heart of a pastor. He performed weddings, baptisms, he ministered to his flock regularly, visited the sick and counselled the afflicted as well as preaching five different sermons a week to his flock. People who were on their death beds, Calvin would go visit them daily, to minister to them, and sometimes read the Psalms to them, and comfort them in their fears and suffering. Calvin thoroughly believed that we ought to weep with those who weep, and he practiced that throughout his life as a minister. As the words of one of his own letters demonstrate:

We ought to weep with those who weep. That is to say, if we are Christians, we ought to have such compassion and sorrow for our neighbours, that we should willingly take part in their tears.and thus comfort them.

Some example of Calvin as a Pastor and that demonstrate his pastors heart are thus:

He had a friend who after his conversion, went to Roman Catholic France to share the Gospel, as a Protestant. His friend was captured in France by the papists, and sentenced as a heretic to be put to death. Calvin wrote these words to his friiend as he awaited execution.

My dear and beloved brother,

distressed as I am on account of your danger, and trembling as I do, while at the same time, exhorting you to persevere and to trust. This letter, is a living image of my heart, and it shows all its inward emotions. I pray that it will speak to you, no less clearly, that I could, were I present and a partaker of your troubles. And certainly if the worst should happen, it would be my wish to be united with you in heaven instead of surviving you.

Another letter to another pastor, who had lost his wife and was bereaved, when the Black Death claimed her life:

How deep a wound, the death of your wife must have inflicted upon your heart, I judge this from my own feelings, for I remember how difficult it was for me seven years ago to get over a similar sorrow… Our principle source of consolation, consists in this, that by the good, and admirable Providence of God,that things which we consider adverse, somehow contribute to our salvation….We defraud God, unless each of us lives and dies, in utter dependance, upon his sovereign and good will

Now we come to Michael Servetus. Michael Servetus was the most renowned heretic in Europe of that day. He was captured by the Roman Catholic Church in France and sentenced to death but he managed to escape. One day, as Calvin is preaching at Geneva, who should walk into the palce of Worship, but Michael Servetus. And of course, Servetus was then arrested in Geneva, beause he was wanted throughout Europe as the most notorious heretic, for denying the Deity of Christ, and writing books arguing his beliefs.

But Calvin far from is often depicted, being the cruel tyrant of Geneva and far from having anything to do with putting Michael Servetus to death, when Servetus was imprison while on trial, Calvin was a frequent visitor to Servetus in his prison cell, trying to win him for Christ. Calvin spent many hours, trying to win the most notorious heretic of Europe, for Christ!

When Servetus was put on trial, Calvin’s sole part in the whole affair was as an expert witness to testify against Servetus’ theology. He had to affirm that Servetus was indeed denying the Deity of Christ. And who better fitted for the job in Geneva than that of John Calvin? Calvin had no powers to make any decisions as far as law enforcements, or sentencing. He was a pastor not a magistrate or judge. Calvin himself was driven out of Geneva by the powers of Geneva, as Calvin was no a power at all, he had no authority in that way whatsoever,. The only other thing John Calvin had any hand in as far as Servetus, was to plead on Sevetus behalf, for a more humane way of Servetus being putting to death than the order of execution had sentenced. Again, he was not acting against Servetus but for him and with great compassion, no matter that Servetus was the most renowned heretic in Europe.

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