The Gift of Administration

Is your church lacking people in leadership who have the gift of administration? When a church tries to function without one or more people in leadership who have the gift of administration there will be confusion, conflict, misunderstandings; and, often times, chaos and hurt feelings. Bottom line; it will be a dysfunctional church.

Some signs that your church needs people with this gift would be:

• A lack of resources available for members which are accurate and kept updated on a regular basis as things change in the body (i.e., ministry contact lists) 
• Literature composed, produced and printed with typos and errors. 
• Lack of proper communication to the entire membership regarding church needs, events, meetings, and announcements. 
• The same individuals doing all the work, all the time. 
• A lack of knowledge of the gifts of all of the members of the church and the inability to effectively use the members to most edify the body and bring Glory to God. 
• Members who feel invisible, unloved and insignificant. 

The gift of administration is really needed in the Christian community. Paul spoke many times about the church as a body with many essential parts, each being necessary for the body to function wholly. People with the gift of administration may well hold the key to pulling all the various parts together in harmony. Being able to absorb detail, organize and delegate are traits of this gift, and these qualities, when employed effectively, can be helpful in allowing the Holy Spirit’s work in one committee to compliment, rather than conflict with, the work of another. The instincts for what comes first and what follows, who can plug in where, and how to arrange things so that everything fits into the schedule or that everything gets done are sorely needed in a busy church environment. This is a wonderful spiritual gift to have.

With this gift you can help the church get in order and stay in order. That orderliness surely pleases God for he ordered the whole world.

The gift of Administration: the special ability that God gives for understanding clearly the immediate and long-range goals of a particular unit of the Body of Christ and the ability to devise and execute effective plans for the accomplishment of these goals. The ability to organize and guide human activities in such a way that Christ’s program is carried out.

As a spiritual gift, administration has to do with guiding the affairs of the church and kingdom. The person with this gift has management ability. The administrator accepts the goals set by others and devises and executes plans to accomplish these goals. A sense for organization is evident. Often a person with this gift is characterized as able to direct and motivate people and coordinate their activities. Often, but not always, people with the gift of administration also have the gift of leadership.

A person with this gift will take an organized approach to most undertakings, and this attribute can be valuable in planning, coordinating, directing, supervising, or in committee work. Some would refer to this type of individual as a “how to” person. One might expect a person with this gift to enjoy preparing agendas and reports to help a committee become more productive. Expect that careful attention will be paid to even small details in planning an activity. Someone with the gift of administration is characterized as one who takes satisfaction in a well-run organization.

When a church tries to function without one or more people in leadership with this gift, there will be confusion, conflict, misunderstandings; and, often times, chaos and hurt feelings.  If this is true in your church.  Pray!   Pray that God will send you those with this gift!

He Knows Our Sorrows

"I will not leave you comfortless; I will come to you."
John 14:18

  

Blessed Jesus! How Your presence
  sanctifies trial,

takes loneliness from the chamber of sickness,
and the sting from the chamber of death!

     

Bright and Morning Star! precious at all times,
You are never so precious as in "the dark and
cloudy day!"

   

The bitterness of sorrow is well worth enduring,
to have Your promised consolations. How well
qualified, Man of Sorrows, to be my Comforter!
How well fitted to dry my tears, You who shed
so many Yourself! What are . . .

    
my tears,
my sorrows,
my crosses,
my losses,

     
compared with Yours, who shed first Your tears,
and then Your blood for me!

   

Mine are all deserved, and infinitely more than
deserved. How different, O Spotless Lamb of God,
are those pangs which rent Your guiltless bosom!

How sweet those comforts You have promised to the
comfortless, when I think of them as flowing from . . .

an Almighty Fellow Sufferer;
a Brother born for adversity;
the Friend that sticks closer than any brother;

one who can say, with all the refined sympathies of a
holy exalted human nature, "I know your sorrows!"

My soul! calm your griefs! There is not a sorrow
you can experience, but Jesus, in the treasury of
grace, has an exact corresponding solace: "In the
multitude of the sorrows I have in my heart, Your
comforts delight my soul!"

Excerpt from (John MacDuff, "The Faithful Promiser")

Rome is not the only guilty party! How far does Church Authority go?

Are you guilty? 

"But you are not to be called 'Rabbi,' for you have only one Master and you are all brothers." Matthew 23:8

In every generation, there are those of an officious spirit who aspire to leadership, demanding deference from their fellows. Such men insist upon unqualified subjection from their followers. Their interpretation of the Scriptures must not be challenged, their dictates are final. Everyone must believe precisely what they teach, and order all the details of his life by the rules of conduct which they prescribe--or else be branded as a heretic.

There have been, and still are, many such self-elevated little popes in Christendom, who deem themselves to be entitled to implicit credence and obedience, whose decisions must be accepted without question. They are nothing but arrogant usurpers, for Christ alone is the Master of Christians; and since all of His disciples are "brethren," they possess equal rights and privileges.

"Do not call anyone on earth your father; for One is your Father--He who is in Heaven." Matthew 23:9. This dehortation has ever been needed by God's people, for they are the most part simple and unsophisticated, trustful and easily imposed upon. In those verses, the Lord Jesus was enforcing the duty of private judgment, bidding believers to allow none to be the dictators of their faith, or lords of their lives.

No man is to be heeded in spiritual matters, any further than he can produce a plain and decisive, "Thus says the LORD" as the foundation of his appeal. To be in subjection to any ecclesiastical authority which is not warranted by Holy Writ, or to comply with the whims of men--is to renounce your Christian freedom. Allow none to have dominion over your mind and conscience. Be regulated only by the teaching of God's Word, and firmly refuse to be brought into bondage to "the commandments and doctrines of men." Instead, "Stand fast in the liberty with which Christ has made us free," yielding unreservedly to His authority alone.

God does not require the minds and consciences of His children to be enslaved by any ecclesiastical dominion. Each one has the right to exercise his own judgment.

"Be shepherds of God's flock that is under your care . . . not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock." 1 Peter 5:2-3. Instead of lording it over God's heritage, preachers are to be "examples to the flock"--personal patterns of good works, holiness, and self-sacrifice; models of piety, humility, and charity.

Love of power has been as common a sin in the pulpit, as love of money, and many of the worst evils which have befallen Christendom, have issued from a lusting after dominion and ecclesiastical honors. Such is poor human nature, that good men find it hard to keep from being puffed up and misusing any measure of authority when it is committed unto them, and from not doing more harm than good with the same. Pastors are to make self-abnegation, and not self-exaltation, their constant aim.

The right of private judgment does not mean that each Christian may be a law unto himself, and still less lord over himself. We must beware of allowing liberty to degenerate into license! No, it means the right to form our own views from Scriptures, to be in bondage to no ecclesiastical authority, and to be subject unto God alone. Two extremes are to be guarded against:
1. slavery to human authority and tradition, and
2. the spirit of self-will and pride.

Private judgment does not mean private imagination, but a deliberate conviction based on Holy Writ! Though I must not resign my mind and conscience to others, or deliver my reason and faith over blindfold to any church--yet I ought to be very slow in rejecting the approved judgment of God's true servants. Self-conceit is to be rigidly restrained. Private judgment is to be exercised humbly, soberly, and impartially, with a willingness to receive light from any quarter.

Ponder the Word for yourself; but mortify the spirit of haughty self-sufficiency, and be ready to avail yourself of anything likely to afford you a better understanding of God's truth. Above all, daily beg the Holy Spirit to be your teacher! And always accord your brethren the same right and privilege, which you claim for yourself.

The Church?

"...and to become myself a learner before I could attempt to teach; and upon such points as these it would be the very reverse of wisdom to dogmatize."

"James Bannerman's 'The Church of Christ' is the most extensive, standard, solid, Reformed treatment of the doctrine of the church that has ever been written. It is indisputably the classic in its field. Every minister and elder should own a copy, and church members would also be much better informed if they perused it carefully. How many church problems would be alleviated if churches used Bannerman as their primary textbook for their understanding of what the church is and for their modus operandi! --Joel R. Beeke

Volume One of this two volume work (full title: The Church of Christ: a treatise on the nature, powers, ordinances, discipline, and government of the Christian Church) deals with the nature and power of the Church, containing a lengthy explanation of the Church in its relation to the state, which is arguably one of the best treatments of this topic available. From there it deals with matters in regard to which Church power is exercised (i.e. in regard to doctrine, ordinances, the instrumentality and time of public worship; with a discussion of holy days, Independency, and confessions). Volume Two continues where Volume One left off, providing a lengthy section on the sacraments, covering the parties in whom the right to exercise church power is vested, examining crucial points concerning Christian liberty, comparing the Popish, Prelatic, Independent, Congregational and Presbyterian systems, etc. Nine appendices deal with a wide range of practical topics including union between churches, Church/State relations, ordination, and valuable notes on the literature related to this subject.

Iain Murray, a prominent scholar and co-founder of the Reformed publishing house, The Banner of Truth Trust, has said of The Church of Christ that "for those who wish to study the doctrine of the Church in its several aspects as it was held by the majority of the Reformers, Puritans, Covenanters and leaders of 'The Third Reformation,' it will prove an invaluable textbook."

Here is part of the author's introduction.

It was with no ordinary feelings of doubt and distrust in my own powers, that I first set myself to cope with this high argument. With that measure of ability which God has given me, and which the Church has called upon me to exercise in the Chair in this College to which the Doctrine of the Church belongs, I have endeavoured to open up the general principles of a subject, almost entirely new in academic prelections, and especially arduous.

I have found the task to be one beset with difficulties neither few nor small. Not the least of these has been the entire absence of any adequate guide--or often of any guide at all--to aid me in shaping my course and forming my opinions with respect to many of the most difficult and delicate questions connected with my subject. I have been compelled to take up these opinions very much at my own hand, and to become myself a learner before I could attempt to teach ; and upon such points as these it would be the very reverse of wisdom to dogmatize.

I shall be more than rewarded for the time and labour spent upon this great and arduous subject, if I have been enabled, in however small a measure, to impart some knowledge of the truths, or to suggest some of the grand principles, or even to awaken some interest in the argument of a department in theology, a thorough acquaintance with which is so essential for those who hope to occupy, or who already fill, that honourable yet responsible place, held by those who are put in trust with the work of the ministry in the Church of the Lord Jesus Christ.

If you are a pastor or teacher, do not assume that you have cornered the market or have a full and complete grasp on this subject.  It is so important, when using the term "Church" from the pulpit or during a bible study, that you clearly define which "church" you are referring to when you are quoting passages or making dogmatic statements, i.e. local, universal, invisible, etc.  Your listeners will assume certain things and in most cases their assumptions will be incorrect.   As  lay person who engages in conversations after a teaching on "the church"; I can guarantee you that the people are confused.   In fact, there is always the possibility that some of you may be confused, as well.

If you are responsible for teaching others in any leadership capacity; I strongly recommend this 2 volume set.  You can read it online here:  http://ia700300.us.archive.org/4/items/churchofchristtr01bann/churchofchristtr01bann_djvu.txt

Pondering Passages and Asking Questions

Pondering the following passages:

Acts 9:17-19
So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.”   And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized; ¹⁹ and taking food, he was strengthened.

Acts 2:37-41
³⁷ Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” ³⁸ And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ³⁹ For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” ⁴⁰ And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” ⁴¹ So those who received his word were baptized, and there were added that day about three thousand souls.

Acts 10:44-48
 ⁴⁴ While Peter was still saying these things, the Holy Spirit fell on all who heard the word. ⁴⁵ And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. ⁴⁶ For they were hearing them speaking in tongues and extolling God. Then Peter declared, ⁴⁷ “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” ⁴⁸ And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

Acts 8:35-38
³⁵ Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. ³⁶ And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?”^{[e] 38} And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.

There was never a delay between a profession of faith and baptism.  Question:  Why do we delay baptising someone until there is "evidence" of their conversion?  Do we think that we have the ability to stamp "saved" on their foreheads?  I know all the arguments, and yet I cannot find warrant in scripture to support any of the arguments for delaying baptism.

Now let us look at how seriously Paul took baptism.  Did he have a lapse of memory?

1 Corinthians 1:14-17
¹⁴ I thank God that I baptized none of you except Crispus and Gaius, ¹⁵ so that no one may say that you were baptized in my name. ¹⁶ (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) ¹⁷ For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

Here is what I think has happened over the years.

In the early church, one could loose their family, their livelihood; and, even their life for professing Christ as their Lord and Savior.  Therefore, questioning the legitimacy of someones conversion (when they were willing to risk everything to follow Christ), was not something the early church had to deal with.  Therefore, anyone making a profession of faith was baptized and considered a "member" of the church.

Making a profession of faith in the United States of America in the twenty first century, is more like signing up for a membership at a Health Club.  With all the false profession's, faithful men of God want to see evidence before they baptize anyone or allow them to partake of the Lord's Supper  or view them as actual members of the Church.  It makes sense.  However, just because it makes sense; does not mean it's biblical.  We can find many ways to justify unbiblical practices that sound honorable like "I'm trying to protect people from eating and drinking condemnation upon themselves".

I submit to you that, as honorable as that sounds, it is not our job and it is not biblical.  We are responsible for preaching the gospel truthfully; teaching professing Christians what the Bible says about partaking of the Lord's supper and baptism and then trusting God.  It is not our responsibility to try to determine who is "qualified" and who is not.  When we think that we can do that; we will admit those who are not and deny those who are.  Not one of us is an infallible "fruit inspector" and fruit comes after baptism and as a result of partaking in all of the means of grace that the Lord has given His Church, including the Lord's Supper.

I believe that many of us are guilty of attempting to do what our Lord specifically prohibited us from doing  in Matthew 13.  Christ knows that we cannot know the wheat from the tares with any certainty and therefore specifically instructs us to not even attempt such things, as in so doing, we will harm the wheat in the process.

 ²⁶ So when the plants came up and bore grain, then the weeds appeared also. ²⁷ And the servants^[d] of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ ²⁸ He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ ²⁹ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. ³⁰ Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’” .

We Are Closer to Rome than We Think!

The more I ponder the scriptures relating to baptism and the Lord's Table, and the more I study these practices in the church, the more sorrow fills my heart.  We are guilty of denying access in areas where we are not called or qualified to deny.  I have spent over 10 years studying church history and, specifically, Roman Catholicism.  What I see happening in the reformed churches is a subtle return to Rome.  Well, in all honesty, this is not a problem inherent in the modern reformed church, this is a problem that has plagued the church from the very beginning.

I cannot find warrant in scripture for delaying admittance to the Lord's Table until a person is a member of a local church in good standing.  I find no warrant in scripture for delaying baptism until a person has attended a new member class and desires membership.  Where do we come up with these things?

I know the answer to that question.  Do you?

Read the words of Spurgeon and ask yourself, "Do I agree with this statement?"

It does not appear from the Scriptures to have been an act peculiar to preachers; in fact, at least one of them, and he by no means the least, was not sent to baptize, but to preach the gospel. A vigorous Christian member of the church is far more in his place in the baptismal waters than his ailing, consumptive, or rheumatic pastor. Any objection urged against this assertion is another unconscious leaning to tradition, if not a relic of superstition.

How many of you think that baptism should be administered only by an ordained pastor or elder?  I am willing to say that most of you think that way, including most of the reformed pastors or elders I know.  Now---ask yourself why you hold to that point of view.  Show me scripture to back up your convictions.

Did you know Spurgeon felt this way?

This is a must read. Spurgeon speaks out about Ordination, Preaching, Baptism, The Lord's Supper, and who is qualified to perform these functions. His use of sarcasm is powerful.
Ordination and Religious Titles

Sword and Trowel Volume 4, 1874 pages 111-117

Whence comes the whole paraphernalia of ordination as observed among some Dissenters? Since there is no special gift to bestow, why in any case the laying on of empty hands? Since we cannot pretend that mystic succession so vaunted by Ritualists, why are men styled "regularly ordained ministers"?  A man who has preached for years is Mr. Brown, but after his ordination or recognition he develops into the Reverend Mr. Brown; what important change has he undergone? This comes before us in the form of addresses upon letters "Reverend Titus Smith, Mr. Spurgeon's College," or sometimes, "Reverend Timothy Jones, Spurgeon's Tabernacle." Rather odd, this! Here are reverend students of an unreverend preacher, the title being given to the one out of courtesy, and withheld from the other for the same reason. The Reverend Titus has met with a church which will insist upon an ordination, and he is ordained; but the President of his College, having never undergone such a process, nor even that imitation of it called a recognition, remains an unordained, unrecognized person to this day, and has not yet discovered the peculiar loss which he has sustained. We do not object to a recognition of the choice of the church by its neighbors and their ministers, on the contrary, we believe it to be a fraternal act, sanctioned by the very spirit of Christianity; but where it is supposed to be essential, is regarded as a ceremony, and is thought to be the crowning feature of the settlement, we demur.

"The Reverend Theophilus Robinson offered up the ordination prayer" has a Babylonish sound in our ears, and it is not much improved when it takes the form of "the recognition prayer." Is there, then, a ritual? Are we as much bound by an unwritten extempore liturgy as others by the Common Prayer.? Must there always be "usual questions"? And why "usual"? Is there some legendary rule for the address to the church and the address to the pastor? Mark well, that we do not object to any one of these things, but we do question the propriety of stereotyping them, and speaking of the whole affair as if it were a matter to be gone about according to a certain pattern seen in the holy mount, or an order given forth in trust to the saints. We see germs of evil in the usual parlance, and therefore meet it with a Quo Warranto? Is not the divine call the real ordination to preach, and the call of the church the only ordination to the pastorate?` The church is competent under the guidance or the Holy Spirit her own work, and if she calls in her sister churches, let her tell them what she has done, in such terms that they will never infer that they are called upon to complete the work. The ordination prayer should be prayed in the church meeting, and there and then the work should be done; for other churches to recognize the act is well and fitting, but not if it be viewed as needful to the completion of the act itself. We have noticed many signs of an error in this direction.

The small matter which we have mentioned leads on to another which is by no means small, namely, the notion in some churches that only an ordained or recognized minister should preside at the Lord's table. Small is our patience with this unmitigated Popery, and yet it is by no means uncommon. Pulpits which are most efficiently supplied on other Sundays by men who are without pastoral charge must be vacated by them on the first Sunday of the month because the friends like a stated minister to administer the sacrament. This may not always be the language employed, but it often is and it is an unsanctified jargon, revealing the influence of priestcraft. Whence comes it? By what scripture can it be justified? "Breaking bread from house to house" does not read very like it.

We suppose that the idea of a deacon leading the communion would horrify a great many, but why? If the church should request a venerable brother to conduct the service, a brother of eminent grace and prayerfulness, would the ordinance be any the less instructive or consoling because he was not in the ministry? Naturally enough the pastor, when there is one, leads the way by the respectful consent of all; but would fellowship with Jesus be more difficult, if he were out of the way, and an elder or deacon occupied his place? Our experience has never led us to bemoan, on the account of our people, that the communion was a maimed rite when a beloved deacon or elder has filled our chair. We love to have our brethren sitting with us at the table, breaking the bread as much as we do, and giving thanks aloud as we do, because we hope that by this visible sign men will see that "one is our Master, even Christ, and all we are brethren." Are we the less respected by our church officers for this? Do they take upon themselves lordly airs? Far from it. A more beloved and loving set of men never surrounded a pastor. We magnify our office in the best manner when we do not magnify it beyond the teaching of the Lord.

Who are we that our presence should render more valid, or more lawful, the remembrance of our Lord's death until he come? All things are to be done decently and in order, but that order does not necessitate a church's going without the Lord's Supper because there is no pastor or regular minister to be had. At least we fail to see any support for such an idea, except in the traditions of the fathers, and the sooner these are consigned to oblivion the better. We confess we do not admire the Plymouth fashion of passing round a lump of bread for all to peck at, like so many crows, or the plan of hawking a slice from hand to hand, for each one to break on his own account, for it is not a clean or decorous practice; and as it never would be tolerated at our own tables, it certainly ill becomes the table of the Lord: but even these odd ways are better, or at least less harmful, than the practice of a slated minister administering the elements, for "stated minister" is little more than "priest writ large" in the idea of weaker brethren; or if it be not so now, it soon may be so, and the sooner it is put an end to the better for posterity.

Even now we know of churches which have dispensed with the Lord's Supper week after week because the pastor was ill, there being, of course, no other brother in the whole community who had grace enough to preside at the table, or administer the sacrament, as some of the brotherhood call it. When matters have gone so far, it is surely time to speak out against such worship of men.

By one of those whimsical freaks of superstition for which there is no accounting, the benediction is in some regions almost as sacredly reserved for the minister as the absolution for the priest in Popish churches. We heard it remarked the other day as quite a singular thing that a non-ministerial brother, being in the chair at a religious meeting, had actually pronounced the benediction. We had not noticed the man's audacity, but evidently others had. Here was a mere layman thinking himself as able to invoke a blessing upon the assembly as the clerics around him! The brethren around us expressed their pleasure that he had done so, but even this showed that it was rather an innovation, very commendable, no doubt, in these days, but still an innovation. "Will you close the meeting?" has often been whispered in a minister's ear when some excellent Christian man has been in prayer, who might just as well as not have finished his supplication with the blessing, and so have dismissed the assembly. But that must not be, only ministers must take those sacred words upon their polluted lips! Fiddle-de-dee is the only word which will enable us to vent our feelings.

But we forbear, and change the subject. It is very natural that our friends should desire their minister to baptize them, and yet there is no reason why he should do so on account of his office. It does not appear from the Scriptures to have been an act peculiar to preachers; in fact, at least one of them, and he by no means the least, was not sent to baptize, but to preach the gospel. A vigorous Christian member of the church is far more in his place in the baptismal waters than his ailing, consumptive, or rheumatic pastor. Any objection urged against this assertion is another unconscious leaning to tradition, if not a relic of superstition. The usefulness of the ordinance does not depend upon the baptizer, but upon the the gracious meditation and earnest prayer of the person baptized: the good which he will receive will depend upon how far his whole soul is receptive of the divine influence, and in no sense, manner, or degree upon the agent of the baptism. We do not know what Paedobaptists think upon their ceremony, but we fear that the most of them must have the minister to do it, and would hardly like their infants to be left to the operation of an unordained man. If it be so, we do not so very much wonder at their belief, for as it is clear that no good arises to an infant from its own prayers or meditations during the ceremony, there is a natural tendency to look for some official importance in the performer of the rite; but yet we do not and cannot believe that our Paedobaptist friends have fallen so low as that; we make no charge, and hope we shall never have cause to do so.

For Baptists to attach the smallest importance to the ordinance of baptism being administered either by a minister or a private member would be to the last degree inconsistent, and yet we are not sure that the inconsistency is not to be found in many quarters. It behooves ministers to break down, in time, every tendency to make us into necessary adjuncts of the ordinances, for this is one step towards making us priests.


A lad fresh from college, who has just been placed in a pulpit, is the Reverend Smith, while his eminently godly grandfather, who has for fifty years walked with God, and is now ripe for heaven, has no such claim to reverence. A gentleman of ability, education, and eminent piety preaches in various places with much zeal and abundant success, but he is no reverend; while a man of meager gifts, whose principal success seems to lie in scattering the flock, wears the priestly prefix, having a name to be reverenced when he commands no esteem whatever. This may be a trifle, many no doubt so regard it; why, then, are they not prepared to abstain from it? The less the value of the epithet the less reason for continuing the use of it. It would be hard to say who has a right to it, for many use it who have not been pastors for years, and have not preached a sermon for many a day; what on earth are they to be reverenced for? Other men are always preaching, and yet no one calls them reverend, but why not '? The distribution of this wonderful honor is not fairly arranged. We suggest that, as the wife is to see that she reverence her husband, every married man has a degree of claim to the title of Rev., and the sooner all benedicts exercise the privilege, the sooner will the present clerical use of it pass out of fashion. We wonder when men first sought out this invention, and from whose original mind did the original sin emanate. We suspect that he lived in the Roman Row of Vanity Fair, although the Reverend John Bunyan does not mention him. One thing is pretty certain, he did not flourish in the days of the Reverend Paul, or the Reverend Apollos, or the Reverend Cephas.

Imagine receiving a letter like this from your pastor today!

While reading through the Letter's of Samuel Rutherford, I came across this one (below) and it made me ponder.  "Humm, he was writing this letter to a member of his church.  How would we react today to such a letter from our pastor?"  Things are so different now--are they not?   Seriously think on this.  This was a man he called "brother" asked for his prayers and who was a member of his church.  One wonders: How is it that he was a member when Rutherford had the concerns that he expresses?  Would this John be considered a member in your church?  Was John offended by this letter?  What would have been his reaction?  Of course, we can't know the answer to those questions with any certainty; but, what we can know is that things were very different then.

To John Gordon

from Aberdeen, 1637

Dear Brother,

I earnestly desire to know the case of your soul and to understand that you have made sure work of heaven and salvation.

1. Remember that salvation is one of Christ’s dainties which He giveth but to a few.world) wherewith they are bewitched, and so forget or refuse to go forward.  Many come short of attaining

2. That it is violent sweating and striving that taketh heaven.

3. That it cost Christ’s blood to purchase that house to sinners, and to set mankind down as the King’s free tenants and freeholders.

4. That many make a start toward heaven who fall on their back and win not up to the top of the mount, it plucketh heart and legs from them, and they sit down and give it over, because the devil setteth a sweet-smelled flower to their nose (this fair busked

 

5. Remember that many go far on and reform many things, and can find tears, as Esau did; and suffer hunger for truth, as Judas did; and wish and desire the end of the righteous, as Balaam did; and profess fair, and fight for the Lord, as Saul did; and desire the saints of God to pray for them, as Pharaoh and Simon Magus did; and prophesy and speak of Christ, as Caiaphas did; and walk softly and mourn for fear of judgments, as Ahab did; and put away gross sins and idolatry, as Jehu did; and hear the Word of God gladly, and reform their life in many things according to the Word, as Herod did; and say to Christ, ‘Master, I will follow thee whithersoever thou goest,’ as the man who offered to be Christ’s servant did (Mat 8:19). And many may taste of the virtues of the life to come, and be partaker of the wonderful gifts of the Holy Ghost, and taste of the good Word of God, as did the apostates who sin against the Holy Ghost (Heb 6). And yet all these are but like gold in clink and colour, and watered brass, and base metal.

These are written that we should try ourselves, and not rest till we be a step nearer Christ than sunburnt and withering professors can come.

6. Consider that it is impossible that your idol-sins and you can go to heaven together; and that they who will not part with these can, indeed, love Christ at the bottom, but only in word and show, which will not do the business.

7. Remember how swiftly God’s post time flieth away, and that your forenoon is already spent, your afternoon will come, and then your evening, and at last night, when you cannot see to work. Let your heart be set upon finishing of your journey, and summing and laying your accounts with your Lord, O how blessed shall you be to have a joyful welcome of your Lord at night! How blessed are they who, in time, take sure course with their souls! Bless His great name for what you possess in goods and children, ease and worldly contentment, that He hath given you; and seek to be like Christ in humility and lowliness of mind. And be not great and entire with the world. Make it not your god, nor your lover that you trust unto, for it will deceive you.

I recommend Christ and His love to you, in all things. Let Him have the flower of your heart and your love. Set a low price upon all things but Christ, and cry down in your thoughts clay and dirt that will not comfort you when you get summons to remove and appear before your Judge to answer for all the deeds done in the body. The Lord give you wisdom in all things. I beseech you, sanctify God in your speaking, for holy and reverend is his name; and be temperate and sober. Companionry with the bad is a sin that holdeth many out of heaven.

I will not believe that you will receive the ministry of a stranger, who will preach a new and uncouth doctrine to you.  Let my salvation stand for it, if I delivered not the plain and whole counsel of God to you in his Word.  Read this letter to your wife, and remember my love to her, and request her to take heed to do what I write to you.  I pray for you and yours.  Remember me in your prayers to our Lord, that he would be pleased to send me amongst you again.  Grace be with you.

Your lawful and loving pastor.

'When we are dead and gone let the world know that Spurgeon held Rutherford’s Letters to be the nearest thing to inspiration which can be found in all the writings of mere men’. —C.H. SPURGEON, The Sword and Trowel, 189

 

Spurgeon on the Holy Spirit!

How little we truly understand about the Spirit of God and how influenced is our understanding by the current Christian culture that we swim in.  As I was reading a sermon by Spurgeon on "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."—Ephesians 4:30; the following excerpt made me pause. I am almost certain that most modern "orthodox" Christians, who think that they have a grasp on the indwelling, sealing, and filling of the Spirit of God, would read the following and object.

Our graces are much like the flower called the Hydrangea, when it has plenty of water it blooms, but as soon as moisture fails, the leaves drop down at once. And so when the Spirit goes away, faith shuts up its flowers; no perfume is exhaled. Then the fruit of our love begins to rot and drops from the tree; then the sweet buds of our hope become frostbitten, and they die. Oh, what a sad thing it is to lose the Spirit. Have you never, my brethren, been on your knees and have been conscious that the Spirit of God was not with you, and what awful work it has been to groan, and cry, and sigh, and yet go away again, and no light to shine upon the promises, not so much as a ray of light through the chink of the dungeon. All forsaken, forgotten, and forlorn, you are almost driven to despair. You sing with Cowper:—


"What peaceful hours I once enjoyed,
How sweet their memory still!
But they have left an aching void,
The world can never fill.
Return, thou sacred dove, return,
Sweet messenger of rest,
I hate the sins that made thee mourn,
And drove thee from my breast.


The dearest idol I have known,
Whate'er that idol be,
Help me to tear it from its throne,
And worship only thee."


Ah! sad enough it is to have the Spirit drawn from us. But, my brethren, I am about to say something with the utmost charity, which, perhaps, may look severe, but, nevertheless, I must say it. The churches of the present day are very much in the position of those who have grieved the Spirit of God; for the Spirit deals with churches just as it does with individuals. Of these late years how little has God wrought in the midst of his churches. Throughout England, at least some four or five years ago, an almost universal torpor had fallen upon the visible body of Christ. There was a little action, but it was spasmodic; there was no real vitality. Oh! how few sinners were brought to Christ, how empty had our places of worship become; our prayer-meetings were dwindling away to nothing, and our church meetings were mere matters of farce.

You know right well that this is the case with many London churches to this day; and there be some that do not mourn about it. They go up to their accustomed place, and the minister prays, and the people either sleep with their eyes or else with their hearts, and they go out, and there is never a soul saved. The pool of baptism is seldom stirred; but the saddest part of all is this, the churches are willing to have it so. They are not earnest to get a revival of religion. We have been doing something, the church at large has been doing something. I will not just now put my finger upon what the sin is, but there has been something done which has driven the Spirit of God from us. He is grieved, and he is gone. He is present with us here, I thank his name, he is still visible in our midst. He has not left us. Though we have been as unworthy as others, yet has he given us a long outpouring of his presence. These five years or more, we have had a revival which is not to be exceeded by any revival upon the face of the earth. Without cries or shoutings, without fallings down or swooning, steadily God adds to this church numbers upon numbers, so that your minister's heart is ready to break with very joy when he thinks how manifestly the Spirit of God is with us. But brethren, we must not be content with this, we want to see the Spirit poured out on all churches.

As I reflect back on my past experience in local churches, I recall (years ago) heralding this very same warning and then being corrected by the church leadership and accused of having a "critical spirit".  I am daily thankful that we have a endless multitude of godly men, who have already left this earth to be with the Lord, to turn to for encouragement, edification and affirmation, when the modern church is in a decline and the teaching is limited.

The Authority of the Local Congregation

As I read through John Pipers message to his church entitled, "Who are the Elders" I can't help remembering the fact that Jonathan Edwards church voted him out of the pulpit for fencing off the communion table. I admit that understanding "authority" must also be coupled with understanding fallibility and the sovereignty of God.

Interesting stuff to ponder as we think biblically about "Church Authority".

Priests and Ministers


All the members of Christ's body are priests and ministers.


1 Peter 2:9, "You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light."


Revelation 1:5–6, "He loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion for ever and ever."

The New Testament knows nothing of a priesthood of the clergy. 1 Timothy 2:5, "There is one God and there is one mediator between God and man, the man Christ Jesus." We all go directly to God through Christ, not through professional priests nor through Mary. Every Christian is a priest under Jesus Christ.


And every Christian is a minister. The word "minister" does not define my pastoral office in the church. It defines my function. And it defines your function. Ephesians 4:12 says that pastors and teachers exist to "equip the saints for the work of the ministry." You are all ministers (cf. 1 Peter 4:10–11). And you are all priests (cf. Matthew 23:8–11).



The Authority of the Local Congregation


Under Christ the local congregation is the final authority in the church.


I don't mean that the congregation is above the Scriptures, because the Scriptures are the word of Christ. We submit to Christ by submitting to his word in the Bible. Nor do I mean that the congregation is above the Holy Spirit, because the Spirit is the Spirit of Christ. We submit to Christ by submitting to his Spirit in the church.


What I mean is that under Christ—his Word and his Spirit—the congregation, and not pastors or elders or deacons or bishops or popes, is the body that settles matters of faith and life. This is not only implied in the priesthood of all believers, but illustrated in Matthew 18:15–17 where the church is the last court of appeal in church discipline:


If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. (Cf. 1 Corinthians 5:4–5.)


So the church—the congregation—is the final court of appeal in matters of church discipline where decisions about membership are made. Since this is the most basic authority in the church under Christ, this shows that the congregation as a body is the final authority in the local church. This does not mean local churches shouldn't form associations and fellowships for mutual encouragement and guidance and ministry. It only means that the local congregation decides its own matters under the Word and Spirit of Christ.


So far then, Christ is the head of the church. All members of his body are priests and ministers. And therefore these members, as a congregation, are the final authority in the church under Christ, that is, under his Word and Spirit.

Always Look to Christ!

I find that the holiest of men in Scripture had their imperfections, with the sole exception of our Master, the Apostle and High Priest of our profession, in whom was no sin. His garments were whiter than any fuller could make them, but all his servants had their spots. He is light, and in him is no darkness at all, but we, with all the brightness his grace has given us, are poor dim lamps at best. I make no exception even of those who claim perfection, for I have no more faith in their perfection than in the Pope’s infallibility. There is enough of the earthen vessel left about the best of the Lord’s servants to show that they are earthen, and that the excellency of the heavenly treasure of divine grace which is put within them may be clearly seen to be of God and not of them.

C.H. Spurgeon

Quoting Carson on "Worship"

When time permits, I will be posting an article on the "regulative" principle.  For now, I will simply share a few D.A. Carson quotes from "Worship by the Book":

• The New Testament does not provide us with officially sanctioned public “services” so much as with examples of crucial elements. We do well to admit the limitations of our knowledge. (Carson, 52)

• There is no single passage in the New Testament that establishes a paradigm for corporate worship. (Carson, 55)

• Corporate meetings of the church, however much God is worshipped in them, have the collateral responsibility of educating, informing, and transforming the minds of those who attend, of training the people of God in righteousness, of expanding their horizons not only so that they better know God (and therefore better worship him) but so that they better grasp the dimensions of the church that he has redeemed by the death of his Son (and therefore better worship him) – and that means, surely, some sort of exposure to more than the narrow slice of church that subsists in one particular subculture. The importance of intelligibility (in music, let us say) must therefore be juxtaposed with the responsibility to expand the limited horizons of one narrow tradition. (Carson, 56)

Walking with God

As delighted as my soul is, and as thankful to God as I am, that He has led us to a local church where we can covenant "formally" with; filling out the membership application was a daunting task. Not because of the content; per se, but simply the way in which the questions were written. I think it was made even more difficult, because of my recent re-reading of James Bannerman on the "Church of Christ"

One question was, "Give a brief overview of your present walk with God". I realize that I can over analyze things. The phrase "analysis can lead to paralysis" is even being bantered around in my work environment; primarily due to (what some perceive as) my over emphasis on not implementing a "new process" too quickly without first analysing the impact on others and the long term effects of such a change. So, I am patently aware that many perceive me as overly analytical, and therefore, there may very well be some truth to the charge.

To illustrate: My first reaction to the question was a one word answer, "Wonderful!" That is about as "brief" as it gets. Then, I thought, that is probably not what they are looking for. So, I said, to myself, "What is it that they really want to know? Do they want to know how many hours I spend in the Word each day? How many hours I spend in prayer and in devotion? Am I using my gifts to serve others? Do I have occasional doubts? Do I have assurance of my salvation?" Then, I thought, "If that is what they want to know, why not simply ask those questions?" "Perhaps they worded it this way simply to see how someone would interpret the question?"

Believe it or not, I pondered this question for hours over a course of several days. My desire and motivation in doing so, was to ensure that I would provide them with the information that they feel is necessary to assess a person's "qualifications" for membership (which is another topic for another time). I finally did answer the question and yet doubt if it will provide them with any true insight into my relationship with the Lord or my walk with God.

This morning (after having already submitted our applications for membership) I was delighted to find the following. I was especially blessed by the very first line.

Most of our perplexities arise from an undue, though perhaps unperceived, attachment to SELF. Either we have some scheme of our own too closely connected with our general view of serving the Lord; or lay some stress upon our own management, which, though we suspect it may possibly fail us, we cannot entirely help trusting to.

In these respects the Lord permits his servants occasionally to feel their own weakness; but if they are sincerely devoted to him, he will teach them to profit by it, and bring them by degrees to a simplicity of dependence, as well as of intention. Then all things are easy. Acting from love, and walking by faith, they can neither be disappointed or discouraged. Duty is their part, care is his, and they are enabled to cast it upon him. They know, that, when their expedients seem to fail—that he is still all-sufficient. They know, that, being engaged in his cause, they cannot miscarry; and that, though in some things they may seem to fall short of success, they are sure of meeting acceptance, and that he will estimate their services not by their actual effects—but according to the gracious principle and desire he has put into their hearts. 2 Chron. 6:7-8.

A simple dependence upon the teaching and influence of the good Spirit of God, so as not to supersede the use of appointed means, would, if it could be uniformly maintained, make every part of duty easy and successful. It would free us from much solicitude, and prevent many mistakes. Methinks I have a subject in view already, a subject of great importance to myself, and which perhaps will not be displeasing to you—How to walk with God in the daily occurrences of life, so as to do everything for his sake and by his strength.

When we are justified by faith, and accepted in the Beloved—we become heirs of everlasting life; but we cannot know the full value of our privileges, until we enter upon the state of eternal glory. For this, most who are converted have to wait some time after they are partakers of grace. Though the Lord loves them, hates sin, and teaches them to hate it—he appoints them to remain a while in a sinful world, and to groan under the burden of a depraved nature. He could put them in immediate possession of the heaven for which he has given them a fitness—but he does not. He has a service for them here; an honor which is worth all they can suffer, and for which eternity will not afford an opportunity, namely—to be instruments of promoting his designs, and manifesting his grace in the world. Strictly speaking, this is the whole of our business here, the only reason why life is prolonged, or for which it is truly desirable, that we may fill up our connections and situations, improve our comforts and our crosses, in such a manner as that God may be glorified in us and by us.

As he is a bountiful Master and a kind Father, he is pleased to afford a variety of temporal blessings, which sweeten our service, and as coming from his hand are very valuable. But they are by no means worth living for, considered in themselves, as they can neither satisfy our desires, preserve us from trouble, or support as under it. That light of God's countenance, which can pervade the walls and dissipate the gloom of a dungeon, is unspeakably preferable to all that can be enjoyed in a palace without it. The true end of life is, to live not to ourselves—but to Him who died for us; and while we devote ourselves to his service upon earth, to rejoice in the prospect of being happy with him forever in heaven.

These things are generally known and acknowledged by professors; but they are a favored few who act consistently with their avowed principles; who honestly, diligently, and without reserve, endeavor to make the most of their talents and strength in promoting the Lord's service, and allow themselves in no views or designs but what are plainly subordinate and subservient to it. Yes, I believe the best of the Lord's servants see cause enough to confess, that they are not only unprofitable in comparison of what they wish to be—but in many instances unfaithful likewise. They find so many snares, hindrances, and temptations, arising from without, and so much encumbrance from sin which dwells within—that they have more cause for humiliation than self-complacence, even when they seem most earnest and most useful.

However, we have no Scriptural evidence that we serve the Lord at all, any farther than we find a habitual desire and aim to serve him wholly. He is gracious to our imperfections and weakness; yet he requires all the heart, and will not be served by halves, nor accept what is performed by a divided heart.

Doing all to the glory of God, is the true alchemy which turns everything to gold, and ennobles the common actions of life into acts of piety; 1 Cor. 10:31. Nor is there a grain of real goodness in the most specious actions, which are performed without a reference to God's glory. This the world cannot understand; but it will appear highly reasonable to those who take their ideas of God from the Scripture, and who have felt the necessity and found the benefits of redemption.

We are debtors many ways—the Lord has a right to us by creation, by redemption, by conquest, when he freed us from Satan's power, and took possession of our hearts by his grace; and, lastly, by our own voluntary surrender, in the day when he enabled us to fix our choice on himself—as our Lord and our portion. Then we felt the force of our obligations. We saw the beauty and honor of his service, and that nothing was worthy to stand in the least degree of competition with it. This is always equally true, though our perceptions of it are not always equally strong. But where it has been once really known, it cannot be wholly forgotten, or cease to be the governing principle of life; and the Lord has promised to revive the impression in those who wait upon him, and thereby to renew their strength; for in proportion as we feel by what ties we are his—we shall embrace his service as perfect freedom.

Again—when the eye is thus single, the whole body will be full of light. The principle of acting simply for God, will in general make the path of duty plain, solve a thousand otherwise dubious questions, lead to the most proper and obvious means, and preclude that painful anxiety about events, which upon no other plan can be avoided.

The love of God is the best casuist; especially as it leads us to a careful attendance to his precepts, a reliance on his promises, and a submission to his will.

How to Walk with God
John Newton - March 1773