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Archive for the ‘Establishments’ Category

“10.  He may and ought to remove all false worships, and endure no corrupt preaching, or writing, or meetings for that end, or administrating of corrupted sacraments, or any ordinance other than what is allowed; for, Josiah did cause the people stand to the Covenant that was made, and having removed all idolatrous worship, he made Israel to serve the Lord, that is, he made them abandon corrupt worship, and wait on pure ordinances, as keeping of the sabbaths, offering of sacrifices, etc. and that according to the manner prescribed by the Lord.

“Neither was it a wronging of their liberty, to do so, because:

1.  It was the preservation of their liberty, to keep them from the abominable bondage of these evils.

2.  It was their duty to abstain from these, and to follow the ordinances purely, and the magistrate may well put people to that.

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Establishments got some good press last week, at least on a respectable Reformed podcast. Kudos to Christ the Center for welcoming on Timon Cline to a panel discussion last Friday. While I’ve never heard of Timon before, I am sure going to read and listen to more of him. And I’m sure I’m not alone!

The panel discussion focused on Dr. Alan Strange’s newly published book, Empowered Witness: A Panel Discussion on Politics, Culture, and the Spiritual Mission of the Church. Giving feedback and critiques were D. G. Hart, Nick Wilborn, and Timon Cline. I’ve not read Strange’s book, so I’m only commenting on the video. The discussion up to Timon and related rejoinders was interesting enough. But Timon sure rocked the boat pretty hard when he brought up the obvious (at least from a historical Reformed perspective and not an American echo-chamber), that is, what about the spiritual nature in the church in light of the classic, confessionally Reformed and Presbyterian endorsements of religious establishments?

It’s clear that Dr. Strange was a bit flustered, though keeping a gracious demeanor. Sadly, though a respectable and accomplished Reformed scholar whom I otherwise appreciate, Strange’s response to Timon was more or less a rigmarole of informal fallacies and non-answers. Hart, however, just became flummoxed and unhinged. In contrast to Cline’s calm, measured demeanor, and even more importantly, to his much more careful, close, and logical reasoning (they guy’s a practicing lawyer, and it shines), Hart just full-on melted down, notwithstanding a clever little jab about Timon’s alleged tap-dancing like James Cagney. But even that was more amusing than apropos, as it only thinly veiled his chagrin. The young no-namer clearly bested his betters.

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Apologies to everyone who tried to watch the livestream—technical issues. Here is the audio:

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A fallible, yet sturdy monument to far better times, when men feared God and kept His day. Lord, let your Wind blow once again!

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Thomas Shepard (1605-1649), on civil magistrates promoting the true religion. “Thesis 20. And if superiors in families are to see their gates preserved unspotted from such provoking evils, can any think but that the same bond lies upon superiors in commonwealths, who are the fathers of those great families, whose subjects also are within their gates, and the power of their jurisdictions? The civil magistrate, though he hath no power to impose new laws upon the consciences of his subjects, yet he is bound to see that the laws of God be kept by all his subjects; provided always, that herein he walk according to the law and rule of God, viz., that, 1, ignorant consciences in clear and momentous matters be first instructed; 2, doubting consciences have sufficient means of being resolved; 3, bold and audacious consciences be first forewarned. Hence it is, that though he hath no power to make holy days, and to impose the observation of them upon the consciences of his subjects, (because these are his own laws,) yet he may and should see that the Sabbath day, (the Lord’s holy day,) that this be observed, because he doth but see to the execution of God’s commandment herein.”

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Just published another article on Thomas Chalmers. This is also a fantastic journal, and well worth the low cost to purchase. Get your copy here. For past articles I’ve written on Chalmers, visit the ‘About’ page and scroll to the bottom.

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A tremendous, two-part treatment that anyone identifying with historic Presbyterian should read by my friend, Matthew Vogan.

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The following is a series of messages given to lay out the distinctives of the Presbyterian Reformed Church, a denomination organized through the instrumentality of Professor John Murray in 1965, committed to the principles of historic Scottish Presbyterianism in doctrine, worship, government, and discipline, as enshrined in the original Westminster Confession of Faith (1646).

(Note: The title “Our Testimony” is merely thematic, and does not refer to a supplementary ecclesiastical document besides the Westminster Standards as is done among Reformed Presbyterian brethren.)

Original Series

Our Testimony, Part 1: Psalm Singing

Our Testimony, Part 2: Instruments in Worship

Our Testimony, Part 3: Presbyterianism

Our Testimony, Part 4: Holy Days, True & False

Our Testimony, Part 5: Confessionalism

Our Testimony, Part 6: Experimental Religion

Our Testimony, Part 7: The Free Offer of the Gospel

Our Testimony, Part 8: Religious Establishments #1

Our Testimony, Part 8: Religious Establishments #2

Our Testimony, Part 9: Head Coverings

Our Testimony, Part 10: Liberty of Conscience

Our Testimony, Part 11: Our Communion Practice

Our Testimony, Part 12: Frequency of Communion

Additional Messages

One Table, One Cup, One Bread

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“Ministers are the fishers of men; and the effect of an endowment is to lengthen their line, and enable them to reach downward to the lowest gradations of the commonwealth. The voluntaries are a kind of fly-fishers—whose operations do not reach to the muddy bottoms, to those depths and those fastnesses of society, which to them are inaccessible. And a chapel of ease, give it any ecclesiastical organization you like, is just such a voluntary [entity]. Nominally, you may give it the title of an established church; but you will never give it the power or the properties of an established church without an endowment” (Works 18:101-102)

In this quote, Chalmers is contending within his historical situation for the full inclusion of “chapels of ease” (more or less preaching stations) within the established Church of Scotland. But what is crucial, he argues, is that they should be territorial, assigned to focus pastorally and evangelistically on one defined neighborhood, and endowed, so that they do not have to be beholden to the more privileged classes attending from beyond their ‘parish.’ Without these two pillars, the ability to minister to all, both rich and poor, becomes extremely difficult. In fact, it becomes impossible when contemplated as a system for the entire nation, which is what an establishment is built to guarantee. In the end, you are back to the religious marketplace, and those who lack “wealth and will” are left to sink to the bottom.

[image source]

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In the following quote, Chalmers explains how a territorial establishment, where parish missions bring the Gospel to every home and hearth, is a double blessing. Even if few souls are saved, the social and moral impact of the Gospel effort leavens the lump:

“And perhaps it will give in your eyes less of a Utopian, and more of an experimental character, to our anticipations of a result so general—if we ask you to consider the just observation of Mr. Wilberforce, on the effect of Christianity even beyond the circle of its own proper and genuine disciples. It elevates the general standard of morals, in every country or neighbourhood which it enters. Even though it should but spiritualize the few, it civilizes the many. Over and above its direct influence on those whom it converts, it has, through the medium of their example and their virtues, a reflex or secondary influence on the families of every little vicinity around them-insomuch that the sanctities and the extraordinary graces of a small number, with the influence of a purifying and preserving salt on the general mass, tell, by a certain overawing power, in restraining the profligacies, and so in raising the character for decency and morals of society at large. This will be remarkably seen in any parish that is under a reclaiming process from the out-fields of heathenism, if the experiment be but well and vigorously conducted. We do not say that the minister will Christianize all; or that he will introduce the worship of God, the voice of psalms, into every family. But the melody that is heard in the habitations of the righteous, will have a certain softening and subduing effect on the inmates of other habitations; and it will be found no romance, but in strict accordance with the realities of human nature, if-by means of his schools and of his other parochial institutes, and (of no small account either) if, by means of his own frequent and various intercourse with the people, and the dignifying effect upon all the householders of their personal acquaintance with the clergyman, and of the personal cognizance which he takes of them and of their families—he mollifies, and to a very great degree, the general aspect of that parochial community over which he presides ; and bequeaths to​ his successors a far blander and better generation, than he had to encounter himself at the outset of his great undertaking” (Works 14:334-335)

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