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The Christ the Center podcast has produced a couple of very helpful episodes on Modern Roman Catholicism and  Vatican II Inclusivism.  It is clear to me, here on the sidelines, that Rome is very different – and yet quite the same as it has always been.

National sins

Figures_Moab_Leads_Israel_into_SinThe following passage comes from Rutherford’s Trial and Triumph of Faith (1645), treating the story of Christ and the Syro-Phoenician woman.  In it, he deals with a dimension of sin and repentance that often gets very short shrift in our individualistic age, and sadly even in the Church.  Does this square with the contemporary Two Kingdoms approach?

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THE dispute between Christ and the woman goeth on: Christ bringeth a strong reason, (verse 26,) why he should not heal her daughter; because she, and all her nation, not being in covenant with God, as are the Jews, the church of God, are but dogs, and profane, and unworthy of Christ, which is the bread ordained for the children.

When Christ humbleth, he may put us in remembrance of our nation, and national sins: “Look to the rock whence ye were hewn, and to the hole of the pit whence ye were digged,” (Isa. 51:1). “I alone called Abraham, he was an idolater,” (Hos. 9:10). I found Israel like grapes in the wilderness; they should have been wild grapes rotting in the wilderness, had I not put them in my basket. “Son of man, cause Jerusalem to know her abomination,” (Ezek. 16:2). How? Make them know the stock they came of, ‘And say, Thus saith the Lord unto Jerusalem, thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite,’ (verse 3). When the Jew was to offer the first fruits to the Lord; “And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father, and went down to Egypt to sojourn there,” (Deut. 26:5). Thus, the forgetting what we are by nature, addeth to our guiltiness: “And in all thine abominations, and thy whoredoms, thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood,” (Ezek. 16:22). So the Ephesians must be told how unfit they were by nature for Christ, being the very workhouse and shop of the devil, in which he wrought, (Eph. 2:1-3).

National sins have influence in their guilt and contagion on believers: (1.) When they mourn not for them: God’s displeasure should be our sorrow. (2.) When they stand not in the gap to turn away wrath, (Ezek. 22:30). There were godly men that departed from ill, (Isa. 59), but God’s quarrel was, that there was no intercessor, (verse 15). In fasting, believers, though pardoned, may have on them a burden of the sins of three nations, and be involved in that same wrath with them. National repentance is required of every one, no less than personal repentance. Who sorrows for the blood of malignants and rebels?—for their oaths, mocking, scoffing, massing? The sins of the land, idolatry, superstitious days, vain ceremonies, etc., have influence on a believer’s conscience in his approach to God.

The latest addition to the Chalmers audio library:

Rom. 14:18 – “The Influence of Christianity in Aiding and Augmenting the Mercantile Virtues”

0_post_card_portraits_-_jrre_unidentified_rev_patonHere’s a selection from the first chapter of one of my all-time favorite books, John G. Paton: Missionary to the New Hebrides.  These two passages are some of the more memorable ones to me, holding out the beautiful example of a New Covenant Abraham, leading his family to the throne of grace and giving a foretaste of heavenly glory.

This book is well worth the reading.  If you don’t read the book, read the first chapter.  But I dare you not to continue reading after that.  Read it to your family on a quiet Lord’s Day afternoon and develop your own memories of hallowing the day with your children.  Oh, and make sure to read the poem at the end …

The book can be accessed online for free with GoogleBooks, and you can obtain it at Reformation Heritage Books.

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Besides his independent choice of a Church for himself, there was one other mark and fruit of his early religious decision, which looks even fairer through all these years. Family Worship had heretofore been held only on Sabbath day in his father’s house; but the young Christian, entering into conference with his sympathising mother, managed to get the household persuaded that there ought to be daily morning and evening prayer and reading of the Bible and holy singing. This the more readily, as he himself agreed to take part regularly in the same and so relieve the old warrior of what might have proved for him too arduous spiritual toils. And so began in his seventeenth year that blessed custom of Family Prayer, morning and evening, which my father practised probably without one single omission till he lay on his deathbed, seventy-seven years of age; when, even to the last day of his life, a portion of Scripture was read, and his voice was heard softly joining in the Psalm, and his lips breathed the morning and evening Prayer,—falling in sweet benediction on the heads of all his children, far away many of them over all the earth, but all meeting him there at the Throne of Grace. None of us can remember that any day ever passed unhallowed thus; no hurry for market, no rush to business, no arrival of friends or guests, no trouble or sorrow, no joy or excitement, ever prevented at least our kneeling around the family altar, while the High Priest led our prayers to God, and offered himself and his children there. And blessed to others, as well as to ourselves, was the light of such example! I have heard that, in long after years, the worst woman in the village of Torthorwald, then leading an immoral life, but since changed by the grace of God, was known to declare, that the only thing that kept her from despair and from the hell of the suicide, was when in the dark winter nights she crept close up underneath my father’s window, and heard him pleading in family worship that God would convert “the sinner from the error of wicked ways and polish him as a jewel for the Redeemer’s crown.” “I felt,” said she, “that I was a burden on that good man’s heart, and I knew that God would not disappoint him. That thought kept me out of Hell, and at last led me to the only Saviour” . . . .

We had, too, special Bible Readings on the Lord’s Day evening,—mother and children and visitors reading in turns, with fresh and interesting question, answer, and exposition, all tending to impress us with the infinite grace of a God of love and mercy in the great gift of His dear Son Jesus, our Saviour. The Shorter Catechism was gone through regularly, each answering the question asked, till the whole had been explained, and its foundation in Scripture shown by the proof-texts adduced. It has been an amazing thing to me, occasionally to meet with men who blamed this “catechizing” for giving them a distaste to religion; every one in all our circle thinks and feels exactly the opposite. It laid the solid rock foundations of our religious life. After-years have given to these questions and their answers a deeper or a modified meaning, but none of us have ever once even dreamed of wishing that we had been otherwise trained. Of course, if the parents are not devout, sincere, and affectionate,—if the whole affair on both sides is taskwork, or worse, hypocritical and false,—results must be very different indeed! Oh, I can remember those happy Sabbath evenings; no blinds drawn, and shutters up, to keep out the sun from us, as some scandalously affirm; but a holy, happy, entirely human day, for a Christian father, mother, and children to spend. How my father would parade across and across our flag-floor, telling over the substance of the day’s sermons to our dear mother, who, because of the great distance and because of her many living “encumbrances,” got very seldom indeed to the church, but gladly embraced every chance, when there was prospect or promise of a “lift ” either way from some friendly gig! How he would entice us to help him to recall some idea or other, rewarding us when we got the length of “taking notes” and reading them over on our return; how he would turn the talk ever so naturally to some Bible story, or some martyr reminiscence, or some happy allusion to the “Pilgrim’s Progress”! And then it was quite a contest, which of us would get reading aloud, while all the rest listened, and father added here and there a happy thought, or illustration, or anecdote. Others must write and say what they will, and as they feel; but so must I. There were eleven of us brought up in a home like that; and never one of the eleven, boy or girl, man or woman, has been heard, or ever will be heard, saying that Sabbath was dull or wearisome for us, or suggesting that we have heard of or seen any way more likely than that for making the Day of the Lord bright and blessed alike for parents and for children. But God help the homes where these things are done by force and not by love! The very discipline through which our father passed us was a kind of religion in itself. If anything really serious required to be punished, he retired first to his closet for prayer, and we boys got to understand that he was laying the whole matter before God; and that was the severest part of the punishment for me to bear! I could have defied any amount of mere penalty, but this spoke to my conscience as a message from God. We loved him all the more, when we saw how much it cost him to punish us; and, in truth, he had never very much of that kind of work to do upon any one of all the eleven—we were ruled by love far more than by fear.

When Thomas Chalmers began the West Port Experiment in 1844, he delivered a series of four public lectures on the principles of the territorial or parochial method of evangelism.  In it, he told his hearers how he had decided many years ago to disassociate all his parish labors from matters of public charity.  To have combined them would compromise the great errand on which he labored.  “I fairly cut my connexion with them all [the public charities]; I let the people understand that I dealt only in one article, and that, if they valued the advantages of Christian instruction, they were welcome to any approximation which I could make to them” (Memoirs 2:684).  In short, Chalmers would distribute not the “bread that perishes,” but that which bread “endures to everlasting life.”

The Church must not get sidetracked from her calling.  Christ gave the Church “one article” to distribute to the nations.  She is given the keys, not to an earthly storehouse of perishables, but to the very kingdom of heaven.

469px-Jacopo_Bassano_-_The_Good_Samaritan_-_Google_Art_ProjectHere is a sermon Thomas Chalmers preached to a benevolent society that sets forth his principles for Christian benevolence.  He advocates at once a very practical, thorough-going humanitarianism, steering a course between the pitfalls of merely throwing cash at poverty on the one hand and a this-worldly focus on outward needs (anticipating the Social Gospel?).  He was a stalwart evangelical, both ‘practical and pious.’

Again, remember that Chalmers’ sermons are nowhere near as generally accessible as other 19th century preachers such as Spurgeon and Ryle.  If you haven’t read or listened to a Chalmers sermon, you may want to read my short intro under the ‘Audio’ tab.  But while going through Chalmers can be hard work, it is work well spent!

Psa. 41:1 – “On the Blessedness of Considering the Case of the Poor”

Here is a tremendous sermon Thomas Chalmers preached on the scourge of cholera in Britain in the year 1832.  In it, we see God as the First Cause hearing and answering prayer either lower or higher up on the chain of secondary causes.  Masterful – and instructive as the world watches the vicious spread of Ebola.

If you’ve never listened to Chalmers before, you might appreciate reading the short summary on the ‘Audio’ page.

Or, download.

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