03.28.07
Is God Male?
An address on this topic was given in February by David Silversides at the monthly After Church Fellowship of Loughbrickland Reformed Presbyterian Church. We believe that the subject is an important one. Click here for the lecture.
G.M.
03.21.07
Puritan Paradoxes (1)
The following is a list of paradoxes and seeming contradictions about the Christian’s beliefs and life. The author of these wonderful, and at times witty, paradoxes is a relatively unknown member of the Westminster Assembly Herbert Palmer. They were published by A. B. Grosart in 1865 as part of a larger volume entitled Palmer’s Memorials of Godliness and Christianity. Not all of them have been given.
“1. The Christian is one who believes things which his reason cannot comprehend…
2. Who hopes for that which neither he, nor any man alive ever saw…
3. Who labours for that which he knows he can never attain.
4. Yet in the outcome, his belief appears not to have been false; hope makes him not ashamed; labour is not in vain.
6. He believes in one nature three persons, and in one person two natures.
7. He believes a virgin to have been a mother, and her son to be her maker.
9. He believes him to have been a weak child carried in arms, who is the almighty; and him to have died, who alone has life and immortality in himself.
10. He believes the God of all grace to have been angry with one who never offended him; and the God who hates all sin, to have reconciled to himself those who sin continually, and never make him satisfaction.
15. He praises God for his justice, and fears him for his mercy.
16. He is so ashamed that he dares not open his mouth before God; yet comes with boldness to God, and asks anything that he needs.
17. He is so humble as to acknowledge himself to deserve nothing but evil; yet so confident as to believe God means him all good.
18. He is one that fears always, and yet is bold as a lion.
19. He is often sorrowful, yet always rejoicing; often complaining, yet always giving thanks.
20. He is most lowly minded, yet the greatest aspirer; most contended, yet ever craving.
22. He is rich in poverty, and poor in the midst of riches.
23. He believes all the world to be his, yet dares take nothing without special permission.
24. He makes no deals with God, yet looks for the greatest reward.
25. He loses his life, and gains by it; and even while he loses it, he saves it.
27. He denies himself often, yet loves himself more than any self-seeker.
29. He has the most afflictions, and the most comforts.
30. The more injury his enemies do to him, the more advantage he gets by them.
31. The more he himself forsakes worldly things, the more he enjoys them.
33. He lends and gives most freely, yet is the greatest gainer of interest.
36. He loves all men as himself, yet hates some men with perfect hatred.
37. He desires to have more grace than any in the world, yet he is truly sorry when he sees any man have less than himself.
38. He honours no man after the flesh, yet gives to all their due respects.
40. He is a peacemaker, yet continually fighting, and an irreconcilable enemy.
43. He accounts all his inferiors his equals, yet stands firmly upon his authority.”
Part One
G.M.
03.15.07
Counsels of the Aged to the Young (6)
This is the sixth part of Archibald Alexander’s Counsels to the Young.
“13. A COUNSEL, near akin to that which has just been given, is, ‘GOVERN YOUR TONGUE’. More sin, it is probable, is committed, and more mischief done, by this small member, than in all other ways. The faculty of speech is one of our most useful endowments, but it is exceedingly liable to abuse. He who knows how to bridle his tongue is, therefore, in Scripture, denominated, ‘a perfect man’; and again, of him ‘who seemeth to be religious and bridleth not his tongue’, it is declared that ‘this man’s religion is vain’. The words which we utter are a fair index of the moral state of the mind… Not only are sins of the tongue more numerous than others, but some of them are the most heinous of which man can be guilty…
Not only should all profaneness, obscenity, and falsehood be put far away, but you should continually endeavor to render your conversation useful. Be ever ready to communicate knowledge, to suggest profitable ideas, to recommend virtue and religion, to rebuke sin, and to give glory to God. Beware of evil speaking. A habit of detraction is one of the worst which you can contract, and is always indicative of an envious and malignant heart. Instead of prostituting this active and useful member to the purposes of slander, employ it in defending the innocent and the injured.
Permit me to suggest the following brief rules for the government of the tongue. Avoid loquacity. ‘In the multitude of words there wanteth not sin’. If you have nothing to communicate which can be useful, be silent. Think before you speak. How many painful anxieties would be prevented by obeying this simple, common-sense precept. Especially, be cautious about uttering any thing in the form of a promise, without consideration. Be conscientiously regardful of the truth, even to a tittle, in all that you say. Never speak what will be likely to excite bad feelings of kind in the minds of others. Be ready on all suitable occasions to give utterance to good sentiments, especially such as may be useful to the young. Listen respectfully to the opinions of others, but never fail to give your testimony, modestly but firmly, against error. ‘Let your speech be alway with grace, seasoned with salt. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.’
Part Six
G.M.
03.08.07
‘Meet the Puritans’ (A Review)
This is not really a review as such since I have not yet finished reading the volume; indeed it is to a large degree a reference work which some will not read from cover-to-cover (though such would be recommended). The book itself is the result of twenty years of careful labour by Joel Beeke and Randall Pederson; two men who have already done much to encourage the reading of the Puritans. It is published by Reformation Heritage Books and is a large attractively produced volume of almost a thousand pages.
After a very useful preface there follows a brief history of Puritanism written by Kelly Kapic and Randall Gleason (there are other small sections of this book which are at least partially the work of individuals other than J. Beeke and R. Pederson). What then follows are brief biographies of every English and American Puritan who has had one or more of their works republished since 1956; or at least all those known to the authors. The Biographies themselves are short – sometimes extremely short – but warm and informative, nonetheless. However the chief value of this volume lies in the book reviews/descriptions which follow each biography. In the authors’ own words we have then “In all…comments on close to 700 volumes from more than 75 publishers, and nearly 150 brief biographies.”
In addition there are two appendices which do the same for a selection of ‘Scottish Puritans’ – Covenanters and Eighteenth Century Scottish Presbyterians – and ‘Dutch Further Reformation Divines’ or ‘Dutch Puritans’. The reviews of all these Puritan works also include such information as the date of the reprint, the number of pages, and the publisher of the reprint (a list of the addresses of these publishers is given at the start of the book). Most helpfully, an asterisk has been placed beside those works of a Puritan which have not been included in the reprinted Works of that same Puritan.
We have then a guild to almost every Puritan Volume that has been reprinted between 1956 and 2005. A few exceptions should be noted however. According to the authors they “have not usually attempted to include all the paperback editions of a particular author when his complete works have been reprinted. Nor have [they] included more than one edition of a book that has been reissued two or more times.” In the later case they explain that the best edition has been listed; or if two were equal they chose the volume that was still in print. Additionally we should note that only those volumes that have been reprinted in English have been included – this especially affects the list of reprints by the ‘Dutch Further Reformation Divines’, but is not limited to them as some Puritan works were written in Latin. Again early Puritans such as “John Bradford and John Hooper” have not been included.
I have already noted that with a broad definition of Puritanism, Scottish and Dutch Divines have been included in this volume. This definition also allows for the inclusion of later writers such as Jonathan Edwards in America, Thomas Boston and Ebenezer Erskine in Scotland, and Alexander Comrie in Holland (the authors make their time parameters 1558-1758 – the start of Queen Elizabeth’s reign to the death of Jonathan Edwards; though this fails to cover Comrie and one or two others). However, as well as time and geographic extensions of the term ‘Puritanism’, there is an ecclesiological extension – thus Episcopalians such as Thomas Adams, Ezekiel Hopkins and Joseph Hall are incorporated. Such men are said to be Puritan in ‘Spirit’, and we fully concur. Such men inconsistently applied Calvinistic theology, but their practical works are full of ‘Wines on the lees, of fat things full of marrow, of wine on the lees well refined.’ (Isa. 25 v 6)
Several other beneficial appendices have been added to this book to make it a thorough reference work for any who want to build a ‘Puritan Library’. Firstly there is an appendix which supplies details and comments on ‘Collections of Puritan Writings’ which is extremely helpful. This section informs us of books such as The Puritans in America – A Narrative Anthology, Fast Sermons to Parliament, 1640-1653 (34 Volumes), The Puritans – A Sourcebook of Their Writings (which includes such subjects as ‘Manners’, ‘Customs and Behaviour’, ‘The Theory of the State and Society’, ‘Poetry’, ‘Literary Theory’, and ‘Education and Science’), and The Mourning Exercises or Puritan Sermons 1659-1689 (6 Volumes). (By the way, that last named set of Puritan Sermons is worth re-mortgaging your house to obtain.)
Secondly there is an appendix on selected ‘Secondary Sources on the Puritans’. This appendix is quite short, but very valuable since it is annotated. It includes such works as The Everyday Work of the Westminster Assembly by William Carruthers, Worldly Saints – The Puritans as They Really Were by Leland Ryken (one of the most important modern books for understanding Puritanism), and The Puritan Hope by Iain Murray (which is one of my favourite books).
Thirdly there is a final word by J.I. Packer on ‘The Great Tradition’ which deals with Puritanism and our need today. I can say nothing about this as I have not read it yet.
Finally there is a non-annotated – though relatively extensive – ‘Bibliography of Secondary Sources on the Puritans’. This adds to the annotated bibliography and will prove useful for searches on the likes of Amazon.
I believe this volume will prove exceedingly useful to all who wish to build a Puritan ‘library’ of any size. It is designed to be of use to the individual who is only beginning to read the Puritans, as well as the ‘seasoned collector’. As the authors themselves state, this volume is a kind of companion volume to Robert P. Martin’s A Guide to the Puritans which supplies a topical and textual index to many Puritan volumes that have been reprinted since the 1950’s (as well as some of the works of modern authors). Martin’s work was published in 1997 by the Banner of Truth Trust and so at least fails to provide details of works published since that date which are now included in Meet the Puritans.
The authors hope to update this volume periodically – which I most certainly hope they are enabled to do.
G.M.
03.03.07
Review – Classical Education and the Homeschool
Classical Education and the Homeschool. Douglas Wilson, Wes Callihan, Douglas Jones. Bkl 47pages. Canon Press.
On becoming interested and then convinced of the need for Christian Education, the next question many people ask is ‘how?’ The answer is that there are a variety of approaches but one that is increasing in popularity is Classical Christian Education. Doug Wilson and his friends have produced a considerable amount of helpful literature on this subject and in this booklet they helpfully apply the approach to a homeschool situation.
Here you will find a brief description of Classical Education with it’s component parts of Grammar, Logic and Rhetoric. The importance of language and imagination in education are stressed and the basics of Latin, Logic and Rhetoric are introduced, all within the framework of a biblical worldview and the historical success of the Classical approach in past. The reader is left in no doubt that to embark on such a course demands hard work on the part of parent and child. The parent must read, and read substantially, not thinking of this as a hobby but as a vocation. As a guide, the authors have helpfully supplied a number of books for various subjects to direct parents where to begin their own education.
This is a very useful booklet and serves its stated purpose well. It will whet the appetite for further study.
G.B
03.02.07
The Relevance of Relevance Fallacies
In the world of ecclesiastical and theological debate it is staggering how many arguments are not only unscriptural but illogical. One category of logical fallacy that far too often raises its head is the Relevance fallacy of which there are a number of types. While introducing the basics of logic in ‘Classical Education and the Homeschool’ Wilson et al. write p35.
“One relevance Fallacy is the abusive ad hominem fallacy in which one attempts to discredit a person’s conclusion by discrediting their person.” This was an approach favoured by a theological professor I once had and I was amazed at how his students received his reasoning and would endeavour to use it to convince others. The quote continues ‘But someone can have a terrible character and yet have a wonderful argument; the two can be distinct. If the conclusion has nothing to do with the person’s character, then discrediting their character is not relevant to the argument.”
“Another fallacy of distraction was held by C. S. Lewis as Bulverism. This occurs when someone tries to answer an argument by simply explaining and pointing out the motive his opponent had in embracing the argument in the first place, e.g. “You are defending infant Baptism simply because you admire the puritans so much.” Well fine. But of course motives are entirely irrelevant to the validity or invalidity of a given argument.”
“Other relevance fallacies include appeals to pity, popular sentiment, pseudoauthorities, etc. A good argument or counter argument requires that the premises are truly relevant in supporting the conclusion.”
From my own experience of bad logic in a certain Bible College (Not the Free Church Seminary), I believe theological colleges should incorporate a course in formal logic into their curriculum, and each lecturer should be made to pass the course first! It should cut alot of nonsense out of the pulpit and promote Christian unity among brethren even when we differ.
G.B