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Archive for the ‘Ordinary Means Ministry’ Category

“Prayer is a debt: ‘God forbid that I should sin in ceasing to pray for you,’ saith Samuel; [1 Sam 12:23] and in regard of our particular parishes, a bond, a specialty: ‘We are bound to thank God always for you,’ 2 Thess 1:3. The minister’s prayers, as well as his parts [abilities], are the common stock of the parish, in which all have a share.”

-George Swinnock (1627-1673)

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Funny, but damningly true. Again, reinforcement that Adam Smith was dead wrong about leaving religion purely to market forces.

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Here is a great article highlighting the lessons we can glean from John Knox and company on missions.

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“Is the end and effect of the work of the ecclesiastical ministry only the confirmation of those who are already converted and true church members, so that ministers of churches are not more obliged by virtue of their ecclesiastical function to convert the straying souls of such as live in the world and in sin out of church communion, than are all other believers endowed with the gifts of the Holy Spirit by the common duty of Christian love? Do they never convert any by virtue of their ecclesiastical ministry except by chance? …

“The end and effect of the work of the ecclesiastical ministry is not only the confirmation and edification of those who are already converted and are true church members, but by virtue of their ecclesiastical function ministers of churches are obliged to convert the straying souls of such as live in the world and in sin out of church communion. Their obligation to do so is far greater than that of any of the rest of the faithful endowed with the gifts of the Holy Spirit and bound by the common duty of Christian love. And when by virtue of their ecclesiastical ministry (divine grace cooperating) they make converts, the conversion is an effect of their ecclesiastical ministry as such and is not by chance.”

-John Norton (1606-1663)

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patrick-fairbairnI’ve recently been picking away at a great 19th century treatise on pastoral theology by Free Church of Scotland minister and professor, Patrick Fairbairn.  A must read!  In the introductory chapter, he deals with foundational issues of ecclesiology that shape and mold the practice of shepherding souls.  Without the foundation, the house is shaky at best.  Here’s a very insightful quote on the bearing of right views of the Church as visible and invisible on the pastoral office:

“To the visible Church, then, belongs the public administration of the means of grace; and as it is by the instrumentality of these means that the true Church is gathered in, it is obvious that it is no more possible to sever the one from the other, than it is to sever the inward grace of the sacraments from the outward sign; and that, in fact, as in the sacraments the outward sign and the inward grace are not two sacraments, but the two aspects, the inward and the outward, of one and the same ordinance, so the visible and the true Church are not distinct communities, but one and the same, regarded from different points of view. The true Church depends for the maintenance of its existence on the visible Church; and, in turn, the visible Church is supported by the true. Thus a reciprocal action is ever going on : the visible Church, as such, dispensing the means of grace by which Christ works to the gathering in of His elect; and the true Church, as such, upholding and perpetuating the visible use of those means by furnishing faithful recipients of them.”

Sadly, it’s out of print.  But there appear to be several used copies on Amazon, and you can access it on GoogleBooks.

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“We must not sit still and look for miracles. Up and be doing, and the Lord will be with thee. Prayer and pains through faith in Jesus Christ will do anything.”

-John Eliot, Puritan missionary (c. 1604-1690)

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Is the Gospel preacher practical?  The man who gives himself to prayer and the ministry of the Word, who delegates to others the lesser ministry of waiting on tables – is such a man a blessing or a bane to the  Church and society?  Perhaps in the short-term, it may seem that way.  But when we take a step back and view aright the man of God who sacredly devotes the lion share of his time to the ‘closet’ labors of his study, we will see him not only as highly practical.  He will emerge as the best doer of good to His fellow men.

The following extracts from Alexander’s Thoughts on Preaching explore this mystery with profound insight.

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§ 74. To do gimagesood to men, is the great work of life; to make them true Christians is the greatest good we can do them. Every investigation brings us round to this point. Begin here, and you are like one who strikes water from a rock on the summits of the mountains; it flows down over all the intervening tracts to the very base. If we could make each man love his neighbour, we should make a happy world. The true method is to begin with ourselves, and so to extend the circle to all around us. It should be perpetually in our minds.

§ 75. Beneficence.—There are two great classes of philanthropists, namely, those who devise plans of beneficence, and those who execute them. If we cannot be among the latter, perhaps we may be among the former. Invention is more creative than execution. Watt has done more for mechanics than a thousand steam-engine makers. The devisers of good may again be divided into those who devise particular plans, such as this or that association or mode of operation, and those who discover and make known great principles. The latter are the rarer and the most important. Hence a man who never stirs out of his study may be a great philanthropist, if he employs himself in discovering from the study of the Scriptures and the study of human nature, those laws which originate and condition all effectual endeavours for human good.

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