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Pastors should be servants. In the spirit of their Lord who “came not to be served, but to serve” (Matt. 20:28), they should be the transparent ministers of the Savior. They should be the selfless hands, the beautiful feet, and above all, the trustworthy mouth of the Good Shepherd. To be faithful, they must be sheep and ever remain self-consciously aware that they never graduate from ‘sheep-hood.’ They must love, because they have first been loved. They must freely give, because they have first ever so freely received! “Simon, son of Jonas, lovest thou me more than these? …. Feed my lambs” (Jn. 21:15).

Read the full two-part article at Reformation 21: Part 1 & Part 2.

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I once read somewhere that one of the Puritans recognized they were very odd ducks. As I recall, the term was “speckled birds.” Who likes being the outsider, the stranger in a strange land?

Kids can have an especially nasty way of tapping into this instinctual longing for inclusion and reinforcing herd-conformity. As a boy, I distinctly remember a time when a group of my friends and I took a break from our game of street baseball. Somehow it came up in discussion that one boy’s family didn’t observe Christmas. “What!” Replied another. “You don’t observe Christmas? Man, if I didn’t observe Christmas, I’d kill myself!” Oof. Of course, it was adolescent hyperbole; and we were soon back to the diamond. But I must confess, I also was on the shocked side. Not having Christmas? Not having the stockings hung by the chimney with care? Not waking up at dark-thirty to wake up the parents? No giddy, vulture-like descent on the presents? I mean, come on! My quirky friend felt the sting. He was not one of us! He might as well have had three eyes.

Then about seven years later, I swam the Tweed. After my evangelical conversion, I eventually found Calvinism (or Calvinism found me!). And after Calvinism, I found Puritanism; and after Puritanism, I found Presbyterianism. But not just any kind, mind ye! No, I’d say it was full-on “Scottish Old Believer” Presbyterianism. And that, among other things, meant no Christmas. Right. Just like my crestfallen boyhood buddy. Who would have imagined!

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There we were in the manse on Saturday night, in that sleepy little Canadian town. The minister’s wife was giving him a haircut before his Sabbath labors the next day. He was, well, idiosyncratic. The thin-framed parson had quite the shock of unmanageable white hair, much like Doc Brown. He sat there with some smock-like cloth draped around him, his helpmate-hairdresser poised with bowl of water and comb. Soon she set to taming the wild mane with the moistened comb. Water applied, it seemed as though his head had shrunk by half.

As she went to work with her clippers, the old minister told me about The Days of the Fathers in Ross-Shire, an old classic of the glory days of 18th and 19th century Highlands-Islands Presbyterianism. His eyes beamed, and he cackled with boyish delight as he retold his favorite story about Samsonesque Aeneas Sage and his rather unconventional missionary exploits. There was something about this all that strongly impressed me. There was something of greatness, a romance and even a mystique about that legacy that lingered about the place. The old Scots-Irish town, its church, manse, and, of course, this amusing old minister still retained something of the glow of the “years of the right hand of the Most High.”

Suffice it to say, this green goyim just had to find and read the book. And I did, again and again. And having been ‘bit,’ I’ve retold the story of Rev. Sage over and over to anyone who would listen. My children can probably repeat it verbatim … with a few eye rolls thrown in for good measure! And as an old bookish minister friend of mine would sometimes say, “And if it isn’t true, it should be!

Just finished reading and recording it. You can access it here. I also post a wide variety of classical Reformed, Puritan, and Scottish Presbyterian sermons, articles, and books. I aim to fill gaps with relatively quality audio recordings, especially for the benefit of pastors and elders who work with thinner margins of time.

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So, an update on “Leah.” Once COVID-19 hit and our services went online for a couple of months, connections with Leah became brittle. We had been helping her find a job, and she did get one. But during that period where we were no longer picking her up for church every week and visiting face to face, she and her live-in fiance “Matthew” hit a rough patch, and he left. Another fellow soon came in his place. Very sad indeed. Leah truly was a ‘Samaritan woman,’ in desperate need of the True Man to set things right.

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My recent journal article, “Pastor and Parish Redux: Thomas Chalmers’s Conversion & Kilmany Ministry, 1811-1815” (submitted copy), published in the July 2020 edition of the Puritan Reformed JournalImages used by permission. To purchase a copy, click here.

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IMG_5335District, door-to-door evangelism done right is distinctly Reformed, being a distinctly household-oriented approach to Gospel outreach.

Follow me here. Doesn’t God administer His grace to individuals as well as to households? Doesn’t it start with the head and flow to the members? Isn’t it interested in reconciling the father to the son and the son to the father? Abraham, Joshua, Cornelius, Lydia. “Believe on the Lord Jesus Christ, and thou shalt saved, and thy house” (Acts 16:31). We aim for the heads of households; and if we get them, we get the family. (more…)

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Petrus_et_Paulus_4th_century_etching (2)In the present debate over Aimee Byrd (et al.) and her book Recovering From Biblical Manhood and Womanhood, I have been forced to re-evaluate how and when naming names is appropriate in the Christian ‘public square.’ While it saddens me that rancor has developed among those with serious if not grave concerns over Byrd and company, it has at least helped me sharpen in my own mind a distinction that is vital.

For starters, I think the case is rather easily made that naming names in public matters involving public persons and opinions is unavoidable. To be sure, in private matters and where opinions are not openly set forth for public consumption, the order of the day is to deal with the brother privately to reclaim him. No one else need know, as it is a private affair. But there is only so much obfuscation possible with a big white elephant plopped down in the middle of the room.

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My 2018 journal article, “Desert Rose: Thomas Chalmers’ West Port Experiment (1844-1847),” published in the 2018 edition of The Confessional Presbyterian. Images used by permission. To purchase a copy, click here.

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Smellie, Thomas. “Fenwick Church.” 1905

During the recent COVID-19 crisis, many Christian churches have closed their doors, cancelling regular public worships services, though often utilizing telecommunications to facilitate God’s worship in private home contexts. What principles do confessionally Reformed and Presbyterian elders consider when making their decision? These are the ones that factored in to my mind.

1. Worship is priority number one. God’s honor comes before man’s honor, His being before ours. “Thy love is better than life.” We should sooner join the three Hebrew children and lay down our lives than surrender an inch of God’s worship. The First Table comes before the Second, and if there is an apparent conflict, the general rule is to surrender our own interests.

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Here is something I designed for our catechism class to help young and old track with the main contours of Covenant Theology and its bearing on redemptive history. Comments below.

S Cat 020 The Covenants [CCat]

Much of this is self-explanatory for those with a working knowledge of Reformed doctrine. But a bit of clarification on my design. I added a dashed, horizontal line & arrow from Covenant of Works moving through the OT and NT dispensations to help reduce the impression that it is somehow a cipher after the Fall. I also configured the OT period to begin at Sinai (as technically it does), though canonically it usually embraces everything from Genesis to Malachi. Third, the dashed, vertical line above Sinai intersecting the horizontal lines of the Moral and Ceremonial law is intended to reflect the development and institutionalization of the latter and the explicit publication of the former. Last, the dashed and hard vertical lines at the cross represent the distinction between the definitive abolition of these laws at 33(-ish) A.D. and their actual, outward end with the destruction of the Temple and Jerusalem in 70 A.D.

I omitted the ‘biblical’ covenants (Noahic, Abrahamic, Davidic), leaving that for another day and another diagram.

And now you’ll need a chart to understand all that! Seriously, though, if you can help me perfect this further, I’m open. Just as long as you’re no Dispy, Hyper-Preterist, or any of the countless bunny trails from good old 1646 Federalism.

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