Dodderidge and Prayer before Preparation

Philip Dodderidge’s “Lectures on Preaching” may be dated, but it still contains a great amount of biblical and practical wisdom.  Before beginning any sermon preparation Dodderidge wisely counsels prayer:

“Begin the work with a solemn address to God. This will lay you in the way of his blessing and assistance ; and will naturally have some good influence to awaken, compose and encourage your soul. It will direct your minds to right ends and views, which is a matter of vast importance. Perhaps a form of prayer might not be improper for that purpose; yet varied with some particular regard to your subject.”

The editor provides such a form of prayer from Dodderidge’s own hand:

“Blessed God ! It is thou that gavest me a rational soul, and upon thee do I depend entirely for the continuance of those capacities with which thou hast endowed me. I am not sufficient of myself, so much as to think anything as I ought, but all my sufficiency is of thee.

I am now engaging in a work of singular importance, in which I would desire to be sensible of the need I have of thy gracious assistance. I beg that thou wilt command my attention to the affair before me. May no vain or intruding thoughts break in upon me to hinder a steady application to my business. 

Direct my mind to proper thoughts; and to the most  agreeable manner of arranging and expressing them.

And may my heart be inflamed with pious affections; that divine truths coming warm from my own soul may more easily penetrate into the souls of my hearers : May I remember that I am not to compose an harangue to acquire to myself the reputation of an eloquent orator ; but that I am preparing food for precious and immortal souls; and dispensing that sacred gospel which my Redeemer brought from heaven, and sealed with his blood.

May I therefore sincerely endeavour to give my discourse the most useful turn, and do thou direct me so to form it, as best to promote the great purpose of christian edification.

And grant, O Lord, that I may receive present refreshment to myself, and future edification from the study of those divine truths I am entering upon.

May this be one of the most delightful employments of my life. While I am watering others may I be watered myself also and bring forth daily more and more fruit, proportionable to the advantages which I enjoy, to the glory of thy great name and the improvement of my everlasting felicity,

Through Jesus Christ. Amen." 

The language may be dated; the thoughts are timeless!

On the Blessing of Bridges

On the Blessing of Bridges

I see from the Church of Scotland’s website that the Moderator of the General Assembly was involved in the opening ceremony for the Queensferry Crossing, the spectacular new bridge across the Firth of Forth:

“The Moderator of the General Assembly of the Church of Scotland has blessed the Queensferry Crossing. Right Rev Dr Derek Browning said bridges were “symbols of inclusion and hope”.

(http://www.churchofscotland.org.uk/news_and_events/news/recent/bridges_are_symbols_of_inclusion_and_hope_-_moderator_blesses_queensferry_crossing )

Now as someone who regularly crosses what I assume to be unblessed bridges such as the Clackmannanshire, Erskine and Kingston bridges, this causes me some concern.  The Moderator has not said the sacred words, “God bless this bridge; God bless this [Queensferry] Crossing, And all who travel on it” over my bridges!  Am I to assume that as I travel on them I remain unblessed because the engineering marvels themselves have not been blessed?

It is an interesting yet predictable analogy the Moderator makes about bridges being symbols of inclusion: “For people of faith, bridges remind us that faith is also called to connect people, overcome barriers and span divides.”

It so happens that I also used the opening of the new Queensferry Crossing as a spiritual illustration when I spoke to the children on Sunday morning.  I spoke of Christ as the bridge between man and God, “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all…” (2 Tim 2:5,6)  

However I also pointed out that whereas there are now three spectacular bridges across the Forth – the railway bridge, the old road bridge and the new bridge – there is only ONE bridge to God for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12)  Somehow I do not think that if the Moderator had spoken of Christ as the exclusive bridge to God, rather than a vague idea of social and religious inclusion, his part in the proceedings may have been quite so welcomed.

Nevertheless, now that I am retired I can see a new and unique opportunity presenting itself – could I become a bridge blesser for hire, (viaducts and culverts also included.)  No; I am perfectly content to pass over unblessed bridges in unblessed buses and cars.

Steve Chalk and the Nashville Statement

Steve Chalk and the Nashville Statement

I would not have imagined that the former evangelical Steve Chalk could have signed the Nashville Statement on Biblical Sexuality. (https://cbmw.org/nashville-statement/ ) However he has surpassed himself in his flight from biblical ethics in becoming one of the first signatories of the Nazareth Statement. (http://www.christiansunitedstatement.org/ ).

The Nazareth statement is, of course, for “those who have been on the leading edge of the Holy Spirit's sanctifying work”, through fully embracing the agenda of LGBT+ community.  Indeed, Chalke is actually one of the editors who produced the Nazareth Statement and not merely a fellow traveller.

When you move from biblical orthodoxy it is inevitable that you not only reject a biblical understanding of the atonement, you will invariably reject a biblical understanding of sexuality. I see that the former PCA minister Rev. Fred Harrell is also among the initial signatories.

This is simply a further illustration that liberal progressive pseudo-christianity is another religion that cannot co-exist with true biblical Christianity.  

Some Sermons Online

Sermons Online

I don’t normally have my sermons online.  However, over the last two Sundays I have been preaching at Knox Church, Perth, (Free Church of Scotland), and the sermons are now online:

http://www.knoxchurchperth.com/sermons.html

There you will also find the excellent messages of the Pastor, Paul Gibson.

I have to say my visit to Perth was a blessing to my own soul and the warm welcome and hospitality of the members was deeply appreciated. I heartily commend the work of Knox Church and can recommend it as a spiritual home for those in the greater Perth area who are looking for a church that is Christ centred and biblically based.

Code of Ethics for Ministers

I thought this was an excellent statement of ministerial ethics, clearly defining what is expected in terms of godly conduct.  Given that it is from a source most Scottish Presbyterians would not be aware of, it is certainly worth sharing. Given that it is from a congregational source, we as Presbyterians could replace “Conference” with “Denomination” and substitute our own particular denomination’s name as appropriate for "Conservative Congregational Christian Conference".

The one question I might have is revealing a confidence shared with us; sometimes we are required by law to do this in the case of child protection.  We are not priests and it is wrong to give a promise of non-disclosure, although in general we should be discrete and not reveal what is shared with us without grave biblical reasons.

Sometimes things just have to be spelled out clearly and not assumed.  This is certainly the case in ministerial conduct.  There is also an adage from business, “It is not what is expected that is done, it is what is inspected ! “  Perhaps there is a case for both self-inspection, mutual inspection with a mentor and corporate inspection with our fellow elders.

Here is the Code of Ethics:

In My Own Life

I will always devote time to seeking the will of God through reading the Scriptures and prayer.

I will endeavour to keep myself physically and emotionally fit.

I will seek in all ways to be Christ like in my attitude and conduct.

I will seek mutual accountability and spiritual friendship with fellow Christians for personal encouragement and nurture in order to ensure faithfulness to my calling as a steadfast follower and competent servant of my Lord Jesus Christ.

In Relationship to My Family

I will consider each member of my immediate family as precious gifts from God, and will carefully, lovingly and responsibly meet their needs as a sacred obligation before Him.

I will give spiritual leadership in my home.

I will be faithful and loyal to my family members, loving them as Jesus Christ loves His Church.

In Relationship to the Church

I will remember that I am called to lead, but also to serve.

I will never violate a confidence given to me.

I will be diligent in my duties as pastor, never lazy, but with God as my judge and my Shepherd.

I will be Biblical in my preaching, presenting the whole counsel of God, speaking the truth in love.

I will strive to introduce people to Christ, and to build His Church.

I will consider my call to the church a sacred responsibility and stand by my commitment to the church and leaders.

I will seek the unity of the church and resist any attempts to divide the congregation, either by supporting factions within the congregation or by my own initiative.

In Relationship to Other Ministers

I will be a brother in Christ to my fellow ministers.

I will not seek to build the church I serve at the expense of another church, nor my ego at the expense of another minister.

I will not speak uncharitably of either my predecessor or my successor.

I will refrain from pastoral contacts with former parishioners except with the knowledge of thepresent pastor.

In Relationship to the Conference

I will participate in the larger fellowship of the Conservative Congregational Christian Conference, and seek to support through prayer and action its aims and objectives.

In Relationship to the Community

I will seek to be responsible in my personal finances. 

I will seek to build a positive relationship with the community without sacrificing my ministry to the church.

Source:

http://www.ccccusa.com/wp-content/uploads/2016/01/Code-of-Ethics-Ministers.pdf

“Prefaces to the Westminster Confession of Faith”

“Prefaces to the Westminster Confession of Faith”

Part of my summer reading in St Andrews is in preparation for our presbytery’s examination of our students on the Confession.  I am enjoying reviewing the standard commentaries on the Confession and listening to various series of lectures on the Confession featuring a Scotsman, an American and a New Zealander.  What is interesting is that all of the lectures begin with the first chapter, “Of the Holy Scriptures”.  That is natural and to be expected.  Indeed, I noted that the OPC and FCS editions of the Confession have neither of the prefaces by some of the puritan divines.  These prefaces are not part of our confessional standards, but they are important nevertheless and well worth reading.

What is interesting is that while we think of the Confession as a church document, and associate its use with teaching and ruling elders, both of these prefaces are addressed to ordinary members in general and fathers or heads of households in particular.

Manton writes, “I do therefore desire, that all masters of families would first study well this work themselves, and then teach it their children and servants, according to their several capacities.”

We do a disservice to our church families when we assume that the Confession is only for office-bearers! In doing so we deprive them of a biblical and practical theology textbook that can enrich their understanding and warm their hearts.

Some practical suggestions:

1     Read the two prefaces to the Westminster Confession.

2    Read the Confession in a systematic and regular manner.

3    Read one of the modern language editions of the Confession.  My two preferences are the Modern Study Version produced by the OPC, and the excellent edition by Roland Ward.

https://www.opc.org/documents/MESV.html

Yes, our students, ministers, and elders should know the Confession.  Would that the day would come again when our members and families can also be assumed to know and love the Confession.

See the two prefaces, with somewhat inaccurate OCR, at:

To The Christian Reader, Especially Heads of Families

Mr. Thomas Manton's Epistle to the Reader

“The Worship of the Presbyterian Church”

“The Worship of the Presbyterian Church”

This short work by David Douglas Bannerman, published in 1884 is based on lectures that he gave in Perth and Glasgow.  Bannerman, the Free Church minister of St Leonards in Perth for most of his ministerial career, produced this succinct biblical and historical defence of the use of an optional liturgy, showing that this was the historical position of the Presbyterian Church of Scotland from the Reformation until the watering down of her practice with the adoption of the Westminster Directory for Public Worship.  The guidance of the Directory was only adopted to try and facilitated a closer union with the Reformed church in England, but that hoped for unity of practice in worship never truly emerged.

Bannerman shows that Knox’s Book of Common Order was the standard guide in the Scottish Church, outlining a rich but not prescribed and binding liturgy.  The prayers of the Book of Common Order were both models and guides to enrich Presbyterian worship.  They were the framework used by Rutherford, Dickson and Henderson and beloved by the Scottish Covenanters who resisted the imposition of Laud’s liturgy not because they were opposed to a liturgy per se, but because they were opposed to a liturgy that was inflexible and Popish in character and had no consent from the General Assembly of the Church of Scotland.

Bannerman is not blind to the dangers that even a non-prescriptive liturgy could cause, but he gently balances this with a discussion of the advantages that such a liturgy could bring, not least a historical continuity with the worship of the Scottish Reformers and the wider Reformed church in continental Europe.

“The historical position of the Scottish Church in this matter, deliberately taken up by her best representatives both of the first and second Reformation, was that of a discretionary liturgy, regarded and used as at once a basis, guide, and stimulus for the exercise of free prayer on the part of her ministers, elders and people.”

There is a growing sense within Presbyterianism that our worship needs to return to our Reformed roots, combining freedom and form, enriched by the liturgies of the Reformation and the ancient church.  There is equally a growing danger that Presbyterian worship becomes less Reformed, reflecting the vacuous style of much modern evangelical and charismatic confusion, rather than the traditional decency and order of our forefathers.  Bannerman is a voice from the past calling us to reconsider how we approach worship, and a voice that deserves to be heard.

https://archive.org/stream/worshippresbyte00banngoog