CHAPTER VIII. Showing What Is Especially Required of Christians When Offenses Abound
It is useful to inquire what is especially required of Christians living in times when offenses greatly abound, and when there is an unusual readiness both to give offense and to take it. It would be impossible to descend into every particular case. Nevertheless, because the subject is highly profitable, and because Scripture speaks so fully concerning it—especially in Romans 14 and throughout both Epistles to the Corinthians—we may propose several general directions.
First, a Christian ought not merely to satisfy his own conscience concerning the lawfulness of what he does, but should also have sincere regard for the satisfaction of the consciences of others, as Paul teaches in 1 Corinthians 10:29. The neglect of this duty opens the door to countless evils. If men were truly grieved whenever others stumbled through anything they had done, as Paul himself was, there would be far fewer offenses. It ought to pierce our hearts whenever we hear that any brother has been made weak or grieved through our conduct. This inward sympathy is one of the principal remedies against giving offense. Where such tenderness exists, wisdom will not be lacking. Paul’s own spirit ought to be ours: “Who is weak, and I am not weak? Who is offended, and I burn not?” Were such compassion deeply rooted within us, we would sooner expose ourselves to personal suffering than knowingly become the occasion of another person’s spiritual hurt.
The following chapter comes from Charles Spurgeon’s Lectures to My Students. I remember reading this chapter after a season of pastoral burnout and finding it such a tonic to my weary soul. It certainly also speaks to the sensitivity that such great men had for the real struggles of emotional and mental health from a very intimate, first-person perspective!
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As it is recorded that David, in the heat of battle, waxed faint, so may it be written of all the servants of the Lord. Fits of depression come over the most of us. Usually cheerful as we may be, we must at intervals be cast down. The strong are not always vigorous, the wise not always ready, the brave not always courageous, and the joyous not always happy. There maybe here and there men of iron, to whom wear and tear work no perceptible detriment, but surely the rust frets even these; and as for ordinary men, the Lord knows, and makes them to know, that they are but dust. Knowing by most painful experience what deep depression of spirit means, being visited therewith at seasons by no means few or far between, I thought it might be consolatory to some of my brethren if I gave my thoughts thereon, that younger men might not fancy that some strange thing had happened to them when they became for a season possessed by melancholy; and that sadder men might know that one upon whom the sun has shone right joyously did not always walk in the light.
The following is a chapter in Thoughts on Religious Experience (1844) by the first president of Princeton Seminary, Archibald Alexander. One of my all-time favorite books and a high-watermark treatment of the subject from a confessionally Presbyterian perspective. This particular chapter deals with the sensitive and difficult subject of “melancholy” and “insanity,” or what we might call medical health. It is noteworthy how very thoughtful he was on the topic, acknowledging that trouble of the mind is not always or exclusively a purely spiritual disorder; and that physicians of the soul ought to partner as far as possible with physicians of the body in treatment.
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CHAPTER IV.
Causes of diversity in experience continued—Effect of temperament—Melancholy—Advice to the friends of persons thus affected—Illustrative cases—Causes of melancholy and insanity.
We have before shown how the principle of spiritual life is affected in its appearance by two circumstances—the degree of vigor given to it in its commencement, and the degree of knowledge and maturity of judgment which one may possess above another. We now come to another pregnant cause of the great variety which is found in the exercises and comforts of real Christians, and that is the difference of temperament which is so familiar, and which so frequently modifies the characters, as well as the feelings of men in other matters. There can be no doubt, I think, that the susceptibility of lively emotion is exceedingly different in men under the same circumstances. People of strong affections and ardent temperament, upon an unexpected bereavement of a beloved wife or child, are thrown into an agony of grief which is scarcely tolerable; while those of a cold, phlegmatic temperament seem to suffer no exquisite anguish from this or any other cause. Not that they possess more fortitude or resignation, for the contrary may be the fact; but their susceptibilities are less acute. And this disparity appears in nothing more remarkably than in the tendency to entertain different degrees of hope or fear in similar circumstances. For while some will hope whenever there is the smallest ground for a favorable result, others are sure to fear the worst which can possibly happen; and their apprehensions are proportioned to the magnitude of the interest at stake.
Now, is it amazing that men’s religious feelings should be affected by the same causes? When two exercised people speak of their convictions, their sorrows and their hopes, is it not to be expected that with the same truths before their minds, those of a optimistic temperament will experience more sensible emotions, and, upon the same evidence, entertain more confident hopes than those of a contrary disposition? And, of necessity, the joy of the one will be much more lively than that of the other. Thus, two people may be found, whose experience may have been very similar as to their conviction of sin and exercise of faith and repentance; and yet the one will express a strong confidence of having passed from death unto life, while the other is afraid to express a trembling hope. Of these two classes of Christians, the first is the more comfortable; while the latter the safer, as being unwilling to be satisfied with any evidence but the strongest.
Just read this section from Charles’ Bridges masterful classic of pastoral theology, The Christian Ministry. Have a listen above; and hear the whole thing here. Or read it below.
The following is included as one of several appendices to Princeton Seminary’s first president and American Presbyterian worthy, Archibald Alexander. Entitled “Counsels to Christian Mothers,” this piece is worth the cost of the book, and the book itself truly worth its weight in gold. This is definitely one of my all-time favorites, a rich exploration of Christian experience in all its varieties, complexities, trials and triumphs, and all from a confessionally Reformed viewpoint and drawn from the heart of a seasoned physician of souls. The Banner of Truth has been continuously publishing it for I don’t know how long, and for good reason. Also, if you’d like to hear a recording of it, I did that several years back (I have improved in quality since then, so fair warning!). For more audio resources, visit WPE Audio here.
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When I address myself to Christian mothers, I do not mean to intimate non-Christian mothers stand in no need of admonition. Alas! that in a Christian country there should be mothers who have nothing of the spirit of Christ! Young people often promise themselves that they will attend to true religion after they are married and settled in the world. How preposterous is this! It ought rather to be their resolution not to think of entering into a state involving such weighty responsibilities, and the exercise of so many virtues—until they have become the possessors of true religion! Without vital piety how is it possible for any woman rightly to fulfill the duties of a wife, and especially of a mother? I feel that no woman destitute of religion is fit to become a wife and mother. Only think of it—an impious mother! If it were not so common, the very expression would excite emotions similar to those which we experience when we hear of an impious minister.
I address Christian mothers, because from them alone can I expect a patient hearing. I address Christian mothers, because all mothers ought to be sincere Christians. Is there a person on earth, whose mind is so perverted by prejudice, as not to perceive a congruity between piety and this tender relation? It was formerly a current opinion, even among infidels that religion was an ornament and safeguard to a woman. I knew one distinguished man who had renounced all belief in the Christian religion himself, who encouraged it in his wife, and furnished her with all the necessary means of attending church; and when one of his friends complained to him, that his wife was becoming pious, which gave him great concern, he told him that he was a fool, for that nothing was more suitable and desirable than that a wife should be pious. Even infidels are constrained, like the demons of old, to give their testimony in favor of Christ. Many ungodly men desire to obtain wives of genuine piety, and few intelligent men in our country would be pleased with a female infidel. Such a character was so rare in Virginia forty years ago, when infidelity abounded among the higher classes of men, that when a certain lady was pointed out as the advocate of deistical opinions, it created a revulsion of feeling in almost every mind.
Here I take pleasure in saying that in no class of society anywhere have I found examples of more pure and elevated piety than among the ladies of Virginia. And I have reason to believe that these examples have rather been increased than diminished since I left my native State. It may, in an important sense, be said that the Commonwealth has been preserved from utter destruction by the prudence, purity and piety of Virginian mothers. They have been the salt which has arrested the progress of moral corruption in the mass of society. Accordingly there is no country in the world, perhaps, where mothers are so much respected by their children, and have so great an influence over them. Ask almost any young Virginian where he will look for the brightest examples of moral excellence, and his thoughts will turn at once to the character of pious females, and perhaps to his own mother, if she happens to be pious.
This was a really helpful article on manipulative ministers. In particular, certain things stood out to me. First, there is such a thing as “benevolent manipulators,” as there is such a thing as true and sincere believers who manipulate. Anyone can manipulate, whether periodically and minimally, or habitually and intractably. Not all who manipulate are befanged, salivating monsters; they can be your sweet grandmother or your devoted, soft-spoken pastor. But a cigar is a cigar.
Some signs of the benevolent manipulator include: “They will subtly question your loyalty. They will be suspicious of anyone who leaves the ‘group.’ They will often undermine anyone who might pose a threat to their influence. They will try to convince you that any concerns or actions not aligned with their agenda stem from personal weakness. And so on.”
Here is a sermon I recorded by John Owen on the ordination of a minister, late in his career. As always, Owen is exceptional. Here is a sample passage—so searching! See the rest of the WPE Audio library at the tab up top.
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“Another thing required hereunto, is experience of the power of the things we preach to others. I think truly, that no man preaches that sermon well to others, that doth not first preach it to his own heart. He who doth not feed on, and digest, and thrive by what he prepares for his people, he may give them poison as far as he knows; for, unless he finds the power of it in his own heart, he cannot have any ground of confidence, that it will have power in the hearts of others. It is an easier thing to bring our heads to preach, than our hearts to preach. To bring our heads to preach, is but to fill our minds and memories with some notions of truth of our own or other men, and speak them out to give satisfaction to ourselves and others: this is very easy. But to bring our hearts to preach, is to be transformed into the power of these truths ; or to find the power of them both before, in fashioning our minds and hearts. and in delivering of them, that we may have benefit; and to be acted with zeal for God, and compassion to the souls of men. A man may preach every day in the week, and not have his heart engaged once. This hath lost us powerful preaching in the world, and set up, instead of it, quaint orations; for such men never seek after experience in their own hearts : and so it is come to pass, that some men’s preaching, and some men’s not preaching, have lost us the power of what we call the ministry: that, though there be twenty or thirty thousand in orders, yet the nation perishes for want of knowledge, and is overwhelmed in all manner of sins, and not delivered from them unto this day.”
I just completed reading-recording the most helpful, practical, and thorough treatment on the subject of the Christian and his emotions I have ever read. Baxter’s “On the Government of the Passions” (or emotions) is found in Volume 3 of his Practical Works, a part of his massive Christian Directory. If you’ve never read the Puritans before, this would surely be a good place to start. The English is of course dated, but I’d say its much more accessible than you might think. I would personally encourage anyone who has never read this to do so—and you’ll probably feel like me, that this one should be read maybe once per year. And now I’ve recorded if for you, so now you have no excuse! Begin to heal your disordered feelings and cultivate a godly, stable, and enriching emotional life today as you are stuck in traffic or washing dishes. Your next podcast episode will still be there later. Your venerable fathers await!
And on the subject, let me commend a (more) modern theologian, B. B. Warfield, and his absolutely one-of-a-kind article, “On the Emotional Life of our Lord.” As Baxter is a doctor here treating the illness, Warfield presents the Savior who walked in our footsteps with the full range of our emotions, yet without sin. And the complete WPE Audio library can be accessed by the tab up top.
The following is a sample, where Baxter is treating sinful depression and despair. The PDF is below (print p. 256; pdf p. 281)
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Direction XIV. ‘Abhor all that tendeth to take down the power and government of reason (that is, all feebleness and cowardioe of mind, and a melancholy, a peevish, passionate disposition): and labour to keep up the authority of reason, and to keep all your passions subject to your wills; which must be done by Christian faith and fortitude.’ If you come once to that childish or distracted pass, as to grieve and say, ‘I cannot help it: I know it is sinful and immoderate, but I cannot choose,’ if you say true, you are out of the reach of counsel, advice, or comfort. You are not to be preached to, nor talked to, nor to be written for: we do not write directions to teach men how to touch the stars or explain the asperities or inequalities of the moon, or the opacous [opaque, or hidden] parts of Saturn, or to govern the orbs, or rule the chariot of the sun. If it be become a natural impossibility to you, doctrine can give you no remedy: but if the impossibility be but moral in the weakness of reason, and want of consideration, it may be doctrine, consideration, and resolution be overcome. You can do more if you will than you think you can. How come you to lose the command of your passions? Did not God make you a rational creature that hath an understanding and will to rule all passions? How come you to have lost the ruling power of reason and will? You would take it for a disparagement to be told that you have lost the use of your reason: And is it not a principal use of it to rule the passions, and all other inferior subject powers? You say you cannot choose but grieve! But if one could give you that creature which you want or desire, then you could choose: You could rejoice, if one could restore you that child, that friend, that estate which you have lost. But God, and Christ, and Heaven it seems, are not enough to cure you: if you must have but them you cannot choose but grieve! And what hearts have you then that are thus affected? Should not those hearts be rather grieved for? God will sometime make you see, that you had more power than you used.
Este tratado de Thomas Doolittle, escrito por el pastor de la infancia del gran comentarista de la Biblia Matthew Henry, es una obra maestra muy olvidada sobre el tema de la naturaleza, la justificación y los métodos de la catequesis. Es una lectura obligada para cualquier pastor reformado.
