Required reading Hints and helps in pastoral theology by William S Plumer (Available from Amazon or free here) - Read Chapter 22 (Means of promoting revivals).
My summary Today's discussion centres on revivals.
Firstly Plumer gives some characteristics of revivals. They should be marked with: (i) scripture; (ii) the frankness and simplicity of the gospel; (iii) the kindness of the gospel; (iv) sobriety and good order; (v) seasonable use of means; (vi) no provocation of opposition; (vii) permanent effects; (viii) a remembering that to err is human; (ix) an avoidance of all doubtful expedients; (x) an awakening of the sinners.
Then Plumer states some precise means to be used for promoting revivals, including: (i) a high estimate of the value of revivals; (ii) the preaching of God's word; (iii) fellowship; (iv) celebration of the sacraments; (v) alms-giving; (vi) a liveliness, thankfulness and praise to God for his mercies; (vii) prayer; (viii) fasting; (ix) discipline; (x) pious conversation; (xi) zeal; (xii) a holy life; (xiii) patient waiting.
What grabbed me I think this is a particularly important point about the results of revivals: 'In the use of all means to promote revivals, we should not chiefly regard present results, but permanent effects. The addition of a hundred members to a church may next year lead to the ejection of the whole number thus added. No wise man will say that the cause of God is thus strengthened. In bodily health stimulants are often useful, but a needless stimulant is useless, and an overstimulant is injurious. Means which now multiply church-members, may in the end ruin a church. Let us take into view all the remote consequences of a measure before we pronounce it good.'
An increase in numbers is not necessarily a sign of good health. Next week's reading Read Chapters 23 (Pastoral visiting) and 24 (Visiting the sick).
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Riches increased by giving by Thomas Gouge (Available from Amazon or free here) - Continue by reading up to the section beginning 'I told you before that I was anxious to do you a kindness, and that you may be benefited by the consideration of this all important duty, I must farther tell you, not only what you should do, but how you must do it, that you may not lose your reward. And if you would make sure to be gainers by whatever you thus lay out, observe the following directions:—'.
My summary Now Gouge turns to the application of the doctrine of giving.
Firstly he gives reproof to unmerciful men.
Then Gouge shows us the miseries of uncharitable people: (i) they are accursed here in every thing; (ii) they are cursed hereafter; (iii) the wants and necessities of the poor cry aloud to heaven against them; (iv) God rejects their religious exercises.
Then Gouge exhorts all Christians to examine themselves for generosity. This is followed by further teaching about the blessing of being generous.
What grabbed me Challenging words from Gouge: 'For who can say he loves the Lord Jesus Christ in truth and sincerity, when he suffers his ministers and members to want necessaries, even food and raiment? Is this thy love to Christ, to suffer him to be in want? It is evident thou lovest thy money more than Christ, and so comest under that fearful anathema, 1 Cor 16:22. "If any love not the Lord Jesus Christ, let him be anathema maranatha:" these two words, though both denoting a curse, are of two several languages. The former word "anathema," is a Greek word, signifying accursed: so it is used, Rom 9:3; Gal 1:8. The latter is a Syriac word, as Beza observeth in his annotation on 1 Cor 16:22, yet frequently used by the Jews: it signifieth, "our Lord cometh." Maran is our Lord, and atha cometh; intimating that such as were under this curse, were to expect no mercy, but to look for the dreadful coming of Christ to take vengeance on them. So that, as St. James speaketh, "Such shall have judgment without mercy, that sheweth no mercy," James 2:13. How do they think to find mercy from Christ, who never shewed mercy to him and his!'
You cannot claim to love Christ and yet not be generous.
Next week's reading Continue by reading up to the section beginning 'Rich men therefore ought to be rich in good works, for God expecteth fruit answerable to the seed which he soweth.' Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Attributes of God by Charnock (Available from Amazon or free on the internet, here for example) - Continue Chapter 13 (A discourse upon God's dominion) by reading up to the paragraph commencing 'IV. Wherein this dominion and sovereignty consists, and how it is manifested.'
My summary Today we continue Charnock's teaching on the dominion of God by reading his third main point, the nature of God's dominion.
Charnock tells us that God's dominion is:
(i) independent;
(ii) absolute;
(iii) not tyrannical, but it is managed by the rules of wisdom, righteousness and goodness;
(iv) extensive over all creatures;
(v) eternal.
What grabbed me I found helpful the point about how God's goodness is governed by his other attributes: 'Yet this dominion, though it be absolute, is not tyrannical, but it is managed by the rules of wisdom, righteousness, and goodness. If his throne be in the heavens, it is pure and good: because the heavens are the purest parts of the creation, and influence by their goodness the lower earth. Since he is his own rule, and his nature is infinitely wise, holy, and righteous, he cannot do a thing but what is unquestionably agreeable with wisdom, justice, and purity. In all the exercises of his sovereign right, he is never unattended with those perfections of his nature. Might not God, by his absolute power, have pardoned men's guilt, and thrown the invading sin out of his creatures? but in regard of his truth pawned in his threatening, and in regard of his justice, which demanded satisfaction, he would not . Might not God, by his absolute sovereignty, admit a man into his friendship, without giving him any grace? but in regard of the incongruity of such an act to his wisdom and holiness, he will not . May he not, by his absolute power, refuse to accept a man that desires to please him, and reject a purely innocent creature? but in regard of his goodness and righteousness, he will not . Though innocence be amiable in its own nature, yet it is not necessary in regard of God's sovereignty, that he should love it; but in regard of his goodness it is necessary, and he will never do otherwise. As God never acts to the utmost of his power, so he never exerts the utmost of his sovereignty: because it would be inconsistent with those other properties which render him perfectly adorable to the creature. As no intelligent creature, neither angel nor man, can be framed without a law in his nature, so we cannot imagine God without a law in his own nature, unless we would fancy him a rude, tyrannical, foolish being, that hath nothing of holiness, goodness, righteousness, wisdom. If he ' made the heavens in wisdom' (Ps. cxxxvi. 5), he made them by some rule, not by a mere will, but a rule within himself, not without. A wise work is never the result of an absolute unguided will.'
Charnock has a real gift in showing how God's attributes relate to one another, and this is yet another sign of that gift.
Next week's reading
Continue Chapter 13 (A discourse upon God's dominion) by reading up to the paragraph commencing '3. The dominion of God is manifested as a governor, as well as a lawgiver and proprietor.'
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading
The log college by Archibald Alexander (Available from Amazon or free here) - Read Chapter 19 (Memoir of the Rev. Charles Beatty), Appendix I (Mr William Tennent's letter) and Appendix II (The Rev. William Tennent's letter). My summary Today we read the last chapter and two appendices.
Chapter 19 is a quick overview of one final graduate of the log college, Charles Beatty. We read about his:
(i) birth and move to America;
(ii) training;
(iii) ministry, including work with Indians.
Appendix I is the full text of William Tennent's letter about the revival that happened at the college.
And then Appendix II is the full text of William Tennent's letter about the revival that happened at his church under the ministry of both John Tennent and himself.
What grabbed me Interesting way to describe your church: '...the public means of grace dispensed here were at first, for a season, too much like a miscarrying womb and dry breasts, so that the major part of the congregation could not be said to have so much as a name to live.'
No conversions and no growth amongst the converted. But then God sent his marvelous revival!
May he continue to do so to such churches. Next week's reading Read Appendix III (Mr. Dickinson's letter) and Appendix IV (Mr Beatty's journal). Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Tracts and Letters (Volume 5) by John Calvin (Available from Amazon or free here) - Read Letters CLXIII to CLXXXII.
My summary Today we read letters from 1546 addressed to Farel, Amy Perrin, Viret, Monsieur De Falais, Madame De Falais, Farel, John Frellon and Theodore Vitus.
The content of today's letters included: (i) further trouble at Geneva, particularly involving Perrin; (ii) seeking a wife for Viret; (iii) Calvin's writings; (iv) rumours of wars.
What grabbed me So much of today's correspondence was concerned with setting Viret up with a wife.
I particularly liked this appeal from Calvin to Monsieur De Falais: 'You know that our brother Viret is about to marry. I am in as great anxiety about it as himself. We have plenty of wives here, both at Lausanne and at Orbe ; but yet there has not hitherto appeared a single one with whom I should feel at all satisfied. While we have this matter in hand, I would beseech you earnestly, if you have remarked any one in your quarter who appears to you likely to suit him, that you would please let me know of it. I have not thought fit to apply to any other than yourself, seeing that every one has not the prudence which is herein required. You may reply to me, that I am at least acquainted with some one in your neighbourhood; but I shall not venture to breathe a word before having your opinion, which you can tell me in one word, for I shall hold your silence for a non placet. I have not felt the least difficulty in addressing you privately in regard to this, although the subject may be rather delicate, for the necessity of the case would excuse me, were I even somewhat importunate, because there was no one else in whom it appeared safe to confide ; and I am well aware that, for your part, knowing of how much consequence the marriage of such a man is for the Church of God, you would not spare yourself any pains therein. Indeed, I would not hinder your acting directly for him, supposing that a suitable party can be found there ; but in regard to asking advice, I have taken for granted that you will allow me that liberty. '
Calvin is right. The marriage of a minister has great consequence for the church of God.
Thankfully I have a wife that is a wonderful helpmate.
Next week's reading Read Letters CLXXXIII to CCI. Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading The Works Volume 4 by Richard Sibbes (Available from Amazon or free here) - Continue 'The excellency of the gospel above the law' by reading up to the paragraph beginning '"Even as by the Spirit of the Lord". "As" here is taken according to the phrase in the Greek...'
My summary Today we continue Sibbes' exposition of 2 Corinthians 3:17-18: 'Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.'
This week Sibbes explains what is meant by the words, 'from glory to glory'.
He teaches us that there are four degrees of the glory of a Christian: (i) initial glory, in his first conversion, and thereupon, the knowledge of his deliverance from that cursed and damnable state that he is in; the knowledge, likewise, of his title to life everlasting; (ii) then, as a Christian grows, there is a further degree of glory in assurance of his salvation and further friendship with God, and further peace and joy and comfort; (iii) the next degree of glory is when the soul enjoys the presence of God in heaven; (iv) then the upshot and conclusion, the closure and consummation of all, at the day of judgement when body and soul shall be united again, then is perfect glory.
Sibbes then explains these degrees of glory in greater detail, while answering objections and providing uses of the doctrines.
What grabbed me A recurring helpful theme was the comfort that glory brings when considering death: 'Again, if the state of God's people be thus sweet and comfortable, and full of well-grounded hopes, that glory shall go further on to glory, and end in glory, then why should we be afraid of death ? For grace will but end in glory. A mean glorious estate will but even be swallowed up of a truly glorious estate. Indeed grace is swallowed up of glory, even as the rivers are swallowed up of the ocean. Glory takes away nothing, but perfects all better by death. Why should we be afraid of death ? We are afraid of our glory, and of the perfection of our glory. '
To be afraid of death is to be afraid of glory.
Next week's reading Conclude 'The excellency of the gospel above the law'.
Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading A body of divinity by Thomas Watson (Available from Amazon or free here) - Read '1. The covenant of works', '2. Sin' and '3. Adam's sin'. My summary This week we begin a new section on the fall.
Firstly we learn about God's covenant of works. Namely that:
(i) this covenant was made with Adam and all mankind;
(ii) the covenant was working, very strict, not built upon a very firm basis and ended with man in a deplorable condition.
Secondly Watson teaches us about sin. Sin:
(i) originated with Satan;
(ii) is evil in the nature of it;
(iii) is seen as evil in the price paid for it - the blood of God;
(iv) is evil in its effects.
Thirdly we hear about Adam's sin, from which is implied:
(i) that our first parents fell from their estate of innocence;
(ii) the sin by which our first parents fell was eating the forbidden fruit.
What grabbed me Watson included an excellent section demonstrating all the sins that were tied with eating the forbidden fruit.
And then he made this great conclusion: 'One sin may have many sins in it. We are apt to have slight thoughts of sin, and say it is but a little one. How many sins were in Adam’s sin! Oh take heed of any sin! As in one volume there may be many works bound up, so there may be many sins in one sin.'
We are fooling ourselves if we think that we've only committed one sin at any given point. One sin brings many, many friends with it.
Next week's reading Read '4. Original sin' and '5. Man's misery by the fall'. Now it's your turn Please post your own notes and thoughts in the comments section below.
Required reading Hints and helps in pastoral theology by William S Plumer (Available from Amazon or free here) - Read Chapter 21 (Religious excitements).
My summary Now Plumer discusses religious excitements.
He states nine sound and fixed principles: (i) the human mind is so constituted that it must be excited in order to act; (ii) although man is an active being, yet his action is produced by his volitions, and his volitions depend on his affections - desires or aversions - and these affections are nothing but excited feelings; (iii) there is also a proportion between the energy of the action and the strength of the feeling excited; (iv) all true religion has its seat in excited feelings; (v) purely religious affections can not be too much excited; (vi) on account of the union between our souls and our bodies, and on account of their reciprocal influence on each other, the mind can never be excited without producing some effect on the body; (vii) there is danger, however, lest these bodily agitations become epidemic, and when they do, they are frequently regarded as supernatural visitations; (viii) it follows that those preachers are not to be blamed under whose ministry bodily agitations are witnessed, provided there be nothing but reasonable and evangelical truth presented; (ix) yet is there nothing to be dreaded more than a spirit of wild fanaticism.
What grabbed me I found helpful this point about our religious affections: 'Purely religious affections can not be too much excited. In this matter, the measure of our duty is the very highest degree of affection of which we are capable. No man can have his heart too much excited in love to God ; for the law is, " Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength." Nor can we be too sorry for having sinned against God, nor too much ashamed of our base ingratitude toward him. Nor can we rejoice too much in his grace and mercy manifested in the gift of his Son. Nor should this state of excitement be temporary or transient. We have the authority of an inspired apostle for saying, " It is good to be zealously affected always in a good thing." If our excitement be purely religious and holy, it can not be excessive. Alas ! that it should be so defective. There has always been too little of it. There is too little of it now. '
Yes, our real problem is not that we are too excited for God, but that we aren't excited enough!
Next week's reading Read Chapter 22 (Means of promoting revivals).
Now it's your turn Please post your own notes and thoughts in the comments section below.
