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StateLibQld_1_113036_Cartoon_of_students_receiving_the_cane,_1888

Thomas Chalmers (1780-1847) sharing about how the Tron church Sabbath school leadership worked through disciplinary issues with their sometimes rowdy students. Insightful and amusing!

“Although we had no set forms of teaching, yet we conversed over all the modes that we might find out the best. On one point we had much discussion, namely, whether or not punishment should be resorted to in a Sabbath-school. Mr. Stow was very strenuous in condemning its introduction—I was rather inclined the other way. Among other strong cases, Mr. Stow told us of a boy who had been so restless, idle, and mischievous, that he was afraid he would have to put him away, when the thought occurred to him to give the boy an office. He put, accordingly, all the candles of the school under his care. From that hour he was an altered boy, and became a diligent scholar. An opportunity soon occurred of trying my way of it also. A school composed of twenty or thirty boys, situated in the east end of the parish, had become so unruly and unmanageable, that it had beaten off every teacher who had gone to it. The Society did not know what to do with it, and the Doctor asked me if I would go out and try to reduce it to order. I was not very fond of the task, but consented. I went out the next Sabbath, and told the boys, whom I found all assembled, that I had heard a very bad account of them, that I had come out for the purpose of doing them good, that I must have peace and attention, that I would submit to no disturbance, and that, in the first place, we must begin with prayer. They all stood up, and I commenced, and certainly did not forget the injunction,—Watch and pray. I had not proceeded two sentences, when one little fellow gave his neighbour a tremendous dig in the side; I instantly stepped forward and gave him a sound cuff on the side of his head. I never spoke a word, but stepped back, concluded the prayer, taught for a month, and never had a more orderly school. The case was reported at one of our own meetings. The Doctor enjoyed it exceedingly, and taking up my instance and comparing it with Mr. Stow’s, he concluded that the question of punishment or non-punishment stood just where it was, inasmuch as it had been found that the judicious appointment of a candle-snuffer-general and a good cuff on the lug had been about equally efficacious.”

An evidence of the power and efficacy of this darkness we may find in the devil himself. The apostle Peter tells us that the angels who sinned are “reserved unto judgment” under “chains of darkness,” 2 Pet. ii. 4. It is plain that there is an allusion in the words unto the dealing of men with stubborn and heinous malefactors. They do not presently execute them upon their offences, nor when they are first apprehended; they must be kept unto a solemn day of trial and judgment. But yet, to secure them that they make no escape, they are bound with chains which they cannot deliver themselves from. Thus God deals with fallen angels; for although yet they “go to and fro in the earth, and walk up and down in it,” as also in the air, in a seeming liberty and at their pleasure, yet are they under such chains as shall securely hold them unto the great day of their judgment and execution. That they may not escape their appointed doom, they are held in “chains of darkness.”

They are always so absolutely and universally under the power of God as that they are not capable of the vanity of a thought for the subducting themselves from under it. But whence is it that, in all their wisdom, experience, and the long-continued prospect which they have had of their future eternal misery, none of them ever have attempted, nor ever will, a mitigation of their punishment or deliverance from it, by repentance, and compliance with the will of God? This is alone from their own darkness, in the chains whereof they are so bound that although they believe their own everlasting ruin, and tremble at the vengeance of God therein, yet they cannot but continue in their course of mischief, disobedience, and rebellion. And although natural men are not under the same obdurateness with them, as having a way of escape and deliverance provided for them and proposed unto them, which they have not; yet this darkness is no less effectual to bind them in a state of sin, without the powerful illumination of the Holy Ghost, than it is in the devils themselves.

John Owen, Pneumatologia: Discourses Concerning the Holy Spirit

CHAP. XVI. The remedies of divisions, arising from misapplication of power in ordination of Ministers, and admitting to, or debarring from, communion.

The fourth matter of controversy concerning Government is ordinarily some misapplication of that power, or what is apprehended to be so, in particular acts. As, 1. Ordaining such as were not thought worthy. 2. Deposing others, as was thought, unjustly. 3. Admitting to, or debarring from, communion without sufficient grounds respectively, and similar cases.

Upon the first ground arose the great schism of the Donatists, because of the Ordination of Caecilianus, whom they regarded as a Traditor. Of this sort also were the schisms that frequently occurred at Antioch, Constantinople, Alexandria, and other places, because some were ordained to the dissatisfaction of others. Sometimes the dissatisfaction was well grounded because the persons ordained were not worthy; sometimes it was groundless. But often it resulted at last in double Ordination and Separation.

Great care is needed to prevent these things, so that no just ground of dissatisfaction is given by the Ordination of an unworthy man at such a time, nor any opposite Ordination undertaken that would fix a schism in place, because such things are more difficult to remove, as has been said. Yet, supposing them to have occurred, these general considerations may be proposed for healing the division.

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Worth your time

“Larry Elder Resented His Father as a Child,” The Fallen State

“Churchill and the Jews,” by David Irving. Trying to educate myself more about the alternative, unconventional take on WWII, Churchill, and the Holocaust. Not convinced; but again, trying to be open or at least knowledgeable.

“Sir Richard Evans: The Dark Origins of Hitler Revisionism, Churchill Smear and Holocaust Denial,” The Winston Marshall Show. Basically the other side of the above, and thus the conventional academic take.

Last, a short series about the history, development, and present state of the biblical counseling movement from The Marscast at Mid-America Reformed Seminary. Solid and very helpful:

Episode 318: The Birth of the Biblical Counseling Movement

Episode 319: The Legacy of Jay Adams

Episode 320: Van Til’s Fingerprints on Biblical Counseling

Episode 321: The Future of Biblical Counseling




Godward religion

Direct. XX. See that your religion be purely divine, and animated all by God, as the beginning, the way, and the end; and that first upon thy soul, and then upon all that thou hast or dost, there be written “HOLINESS TO THE LORD;” and that thou corrupt not all with an inordinate hypocritical respect to man.

To be holy is to be divine, or devoted to God, and appropriated to him, and his will, and use; and that our hearts and lives be not common and unclean. To be godly, is to live to God, as those that from their hearts believe that he is God indeed, and that “he is the rewarder of them that diligently seek him,” that he is “our God all-sufficient, our shield and exceeding great reward,” Heb. xi. 6; Gen. xv. 1; xvii. 1; and that “of him, and through him, and to him are all things,” that all may give the glory for ever unto him, Rom. xi. 36. As God is infinitely above all creatures, so living upon God, and unto God, must needs advance us above the highest sensual life; and therefore religion is transcendently above all sciences or arts. So much of God as is in you and upon you, so much you are more excellent than the highest worldly perfection can advance you to. God should be the First, and Last, and All in the mind, and mouth, and life of a believer. God must be the principal matter of your religion. The understanding and will must be exercised upon him. When you awake you should be still with him, Psal. cxxxix. 8. Your meditations of him should be sweet, and you should be glad in the Lord, Psal. civ. 34. Yet creatures, under him, may be the frequent, less principal matter of your religion; but still as referred unto him. God must be the author of your religion; God must institute it, if you expect he should accept it and reward it. God must be the rule of your religion, as revealing his will concerning it in his word. God must be the ultimate end of your religion; it must be intended to please and glorify him. God must be the continual motive and reason of your religion, and of all you do: you must be able truly to fetch your reason from heaven, and to say, I do it because it is his will; I do it to please, and glorify, and enjoy him. God must be taken as the Sovereign Judge of your religion, and of you, and of all you do; and you must wholly look to his justification and approbation, and avoid whatever he condemneth. Can you take God for your Owner, your Sovereign, your Saviour, your sufficient Protector, your Portion, your All? If not, you cannot be godly, nor be saved: if his authority have not more power upon you, than the authority of the greatest upon earth, you are atheistical hypocrites, and not truly religious, whatever you pretend. If “holiness to the Lord” be written upon you, and all that is yours, you are devoted to him as his own peculiar ones. If your names be set upon your sheep, or plate, or clothes, you will say, if another should take them, They are mine; do you not see my mark upon them? Slavery to the flesh, the world, and the devil, is the mark that is written upon the ungodly (upon the foreheads of the profane, and upon the hearts of hypocrites and all); and Satan, the world, and the flesh have their service. If you are consecrated to God, and bear his name and mark upon you, tell every one that would lay claim to you, that you are his, and resolved to live to him, to love him, to trust him, and to stand or fall to him alone. Let God be the very life, and sense, and end of all you do.

Richard Baxter, Christian Directory

CHAP. X. What is to be done in order to Uniting.

Now we may be briefer in speaking of what is to be done in reference to particular differences, seeing that much may be gathered from the general principles already laid down, and it is not our purpose to enter into every particular. Yet we say:

1. It is the duty of such persons to seek union with one another, and for that purpose to offer and desire meetings and conferences, and to urge harmony upon one another. In that Council of Carthage, of which Aurelius was Moderator, they appointed that conferences should be sought with the Donatists, although they had been long in schism; and for that purpose they appointed Commissioners and gave them instructions to go from place to place and endeavor a settlement. Among these instructions were these: that their former schism and separation should prejudice no one; and that Ministers and Bishops should continue in their charges, if otherwise worthy, notwithstanding their former separation. This is observed not to have been without fruit in many places, as the acts and events are recorded by Balsamon. And this is according to the general rule of pursuing peace even when it seems to flee from men; while questions that may produce strife are to be avoided and fled from when they seem to pursue men, because, as Paul says in 2 Timothy 2:22 and following, The servant of the Lord must not strive, and so on.

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This is a modern classic of pastoral theology on the topic of regular, family “home visitation.” A must read for every Reformed and Presbyterian elder. Want to listen to it? Try Natural Reader.

The following passages from from Samuel Rutherford’s A Free Disputation Against Pretended Liberty of Conscience (1649).

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2. The sword did not force the conscience of any then, more then now; nor could it cudgell an Idolater, or a blasphemer, into the sound faith then, more then now, and weapons of the Prophets in the Old Testament, as well as the Apostles in the New, were not carnall but spirituall, and mighty through God. Prophets, as Prophets, no more used the sword against mens consciences of old, than Christ, his Apostles, and Ministers doe now, Mat. 28.19,20. And as Christ saith now, preach the Gospel, but kill none, use neither staffe nor sword, nor miraculous power to destroy hereticks, or burn Samaria, so he said to his Prophets, speake my word to Israel and Judah and the Nations, to Ninive and others, but kill none, and use the sword against none of the rebellious who will not heare, that they may be converted. Yet he commanded the Magistrate to use the sword against the seducing Prophet, nor can the Libertines shew us of a Ceremoniall death inflicted for the transgression of a morall law, which transgression is now made free from all bodily punishment, indeed the man that refused to raise up seed to his brother was put to shame by the law, and we are freed from both the law, and the penalty thereof, and the man that gathered sticks on the Sabbath was put to death by an answer from God no doubt, but the breach of the holy Sabbath instituted before the fall is no Ceremoniall transgression, nor doe we thinke that every violation of the Sabbath was punished by death, but that the Magistrate, Masters and Fathers, are not to punish with bodily coercive power the transgressours of the fourth command, is most false. For what the Magistrate commands the Subject, the Master the servant, the Father the sons, and which they have warrant from the Morall law to command in these relations, that they command in order to the sword and rodde, if their commandements find no other welcome but rebellion, for the power of Magistrate, and Master, yea, and of the Father now in the state of sin is essentially coercive; they may compell their inferiours by strong hand, either to doe or suffer the will of God, which is sufficient to prove our point. Though it be true, some morall transgressions Moses punished with death, as Sabbath-breaking, it followeth not therefore the godly Prince may now punish it with death, but it followes not therefore, such transgressours are made free, through Christ, of all bodily punishment, as Libertines inferre, for though the temporarines of the punishment be only in the measure of punishment, yet not in the punishment it selfe. [189-191]

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