The Old Baptist Rejoices in the Truth



The Calvinist is often characterized as somber and stoic in worship; the stereotype of the cold and cheerless Reformed liturgy has deterred many an inquirer from attending his local confessional Presbyterian or Baptist congregation on the Lord's Day. Is this representation faithful to the facts? Is Reformed worship inherently cold and lifeless? Have the Charismatics really cornered the market on emotion and experience in the presence of God?

One of the oldest Reformed manuals for biblically-faithful worship, The Directory for the Public Worship of God (also called The Westminster Directory, because of its connection with the Westminster Assembly which produced it) is remarkably helpful as we seek to respond to the above-mentioned characterization, because of its unimpeachable Reformed/Calvinistic pedigree. If there is a place to which the interested person could turn to discover the true nature of Reformed Protestant worship, the Directory is definitely the place. What do we learn when we examine its contents; does it present us with a program for approaching God that is as emotionally sterile as is often the accusation? Does the Directory acknowledge human experience as a legitimate phenomenon within biblical worship? At this point, I wish to happily acknowledge the influence of David Silversides' thoughtful discussion of this issue in his 1997 address at the Salisbury Conference entitled, "The Westminster Directory of Public Worship - A Puritan View."

In fact, the Directory indicates that emotion does indeed have a place in the worship of God. It speaks of reverence and humility; it mentions our bewailing our blindness of mind, hardness of heart, unbelief, impenitency, security, lukewarmness, barrenness. It speaks too of giving thanks for the great love of God and of the need for the minister to apply comfort to troubled hearts and afflicted spirits. With reference to the Lord's Supper, it teaches that we must come with knowledge, faith, repentence, love, and with hungering and thirsting souls after Christ and his benefits. Concerning the minister who administers the Lord's Supper, it says, "All of which he is to endeavor to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people."

The Directory does therefore envisage emotion in worship and, of course, this is entirely scriptural. The Word of God refers to "godly sorrow" and this must entail emotion (2 Corinthians 7:10). Repentance is more than emotion but it is not less. The psalmist confesses, "My flesh trembles for fear of you, and I am afraid of your judgments" (Psalm 119:120, ESV). Again, Psalm 43:4 speaks of "God my exceeding joy" and the apostle Peter mentions "joy that is inexpressible and filled with glory" (1 Peter 1:8). Again, "the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit" (Romans 14:17).

Certainly there is to be emotion in worship, but at no point did the Westminster Assembly see emotion as something to be stimulated by anything other than the truth of God expressed in His own ordinances. Throughout the whole Directory there is no indication of rousing the emotions by any other means than the Spirit of Truth who operates through the truth of the divinely appointed ordinances.

This is so very important. As a culture, we appear to be those who are governed by our feelings. We are a people who are fond of "following our hearts." In worship, however, God's people should seek truth-led and truth-governed emotion. As the apostle Paul wrote, "May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope" (Romans 15:13). It is in believing - in believing the truth made known in the Holy Scripture - that we experience this peace and joy.

Likewise the apostle, after a most involved and detailed doctrinal argument, exclaims, "Oh, the depth of the riches and wisdom and knowledge of God!" (Romans 11:33). As he meditates upon the truth revealed and the awesome purpose of God made known, he bursts into buoyant doxology. It is therefore doctrine which serves as the fuel for properly motivated praise.

Emotions, of course, can be aroused by many things. Our feelings are not at all reliable. What madness, then, to step outside of divine ordinances and then try to determine the source of our feelings! We must keep to His ordinances and to His truth made known in them, and then we will be rescued from much falsely stimulated emotion which does not lead to our profit.

There is an awesome scriptural chasteness in the Directory for Public Worship. The Westminster Assembly stuck close to Scripture and to its ordinances because of an awareness that it was through these means that God is glorified and God's people are edified. Our emotion in response to the truth in these ordinances is that godly emotion of which Scripture speaks and which Reformed churches have so uniquely and properly embraced.

Grace and peace.

Ministerial Lessons from Leviticus 24

Couched between the law of the annual feasts in Leviticus 23 and the regulations concerning the year of Jubilee in Leviticus 25, chapter 24 begins with a rather mundane description of the priests' duties regarding the care and maintenance of the golden lampstand and the table of show-bread. While Leviticus 24:1-9 intially appears to contain little of theological importance (and even less of popular interest!), it is in fact rather "illuminating" (no pun intended) in regards to the salient features of of biblically faithful and spiritually edifying gospel ministry.

I. Care of the Tabernacle Lamps (vv. 1-4). We first read of this ordinance in Exodus 27:20-21; probably, it is here repeated because the tabernacle was constructed and operational and the priesthood was fully-manned, fully-consecrated, and ready for service. We should notice at least two principles in these verses:

A. The people were to provide the oil (v. 2). This oil was to be, like everything else that was used in God's service, the very best. It is described as "pure oil from beaten olives," most likely because the oil was double-strained. This premium oil was to be provided so that "a light may be kept burning regularly." The light and the lamp of verse 2 is in the singular, but "the lamps" are plural in verse 4. The seven lamps (cf. Exodus 37:23) combined to radiate one light, which is an allusion to the way in which the Holy Spirit is represented by seven burning lamps or torches before God's throne (cf. Revelation 4:5), for there are "varieties of gifts, but the same Spirit" (1 Corinthians 12:4). As to the requirement to provide oil, gospel ministers are like burning and shining lights in Christ's churches, but it is the duty of the people to provide for them. Poor support for ministers brings shame and reproach on God's people and the cause of Christ.

B. Aaron was to tend the lamps and supply them with oil morning and evening (v. 3). Thus it is the work of gospel ministers to hold forth the light of the gospel, not by setting up new lights, but by expounding and preaching the word so as to make the light of it more clear and bright.

II. The Bread of the Tabernacle (vv.5-9). Exodus 25:30 contains the first mention of the bread of the presence. Observe here:

A. The table was set with nourishing bread, not with cakes, pies, and sweets to gratify a pampered and fickle palate. Thus gospel ministers should avoid all art, gimic, and novelty in their preaching; only that which feeds the lambs of Christ so as to promote their spiritual health should be served (cf. John 21:15; 1 Corinthians 2:1-5).

B. A handful of frankincense was deposited by or upon each pile or row of bread; when the bread was removed and given to the priests, this frankincense was burnt upon the golden altar as a "memorial portion" (v. 7). All God's spiritual Israel, typified by the twelve loaves, are made through Christ to be a sweet-smelling fragrance before God, and their prayers are said to come up before God "as a memorial" (Acts 10:4).

C. Every Sabbath the bread was replaced. When the loaves had been available for a week, they were replaced with fresh bread provided by the children of Israel (v. 8). Christ's ministers should provide fresh "bread" for His house - the fruit of labor in the study - every Lord's Day so that all the people may see their progress in the study of the Scriptures (cf. 1 Timothy 4:15).

Grace and peace.

The Old Baptist Asserts the Importance of Faithful Churchmanship

Consistency in blogging has never been a hallmark of this site. For that I take full responsibility. Unlike others who seem compelled to post in response to the most trivial of matters, The Old Baptist needs motivation. Well...consider me motivated! Recent discussions with congregants and fellow pastors over the question of chronic absenteeism among church members has prompted The Old Baptist to attempt a detailed consideration of the importance of responsible churchmanship.

The Southern Baptist Convention prides itself on being the largest Protestant denomination in the United States. With over 16 million members enrolled in its constituent congregations, the SBC considers itself a denominational force with which to be reckoned! Yet, sadly, size has been secured at the expense of integrity; despite claims to the contrary, discipleship within the SBC has become almost entirely optional. As a result, the Baptist ideal of a local church as a gathered assembly of conspicuous saints has suffered. Chronic worldliness (e.g., dress, music, language, etc.) and brazen sinfulness abound (e.g., divorce, fornication, etc.). While there are notable exceptions to this lamentable phenomenon (e.g., Capitol Hill Baptist Church and 9Marks ministries in Washington, DC), conduct of this kind is far too common in our churches. Nowhere is this ecclesiastical slovenliness more obvious than in the area of faithfulness to the stated meetings of the local congregation. Although most congregations subscribe to some form of church covenant which includes an admonition to the members to support the meetings of the church with their presence, often only lip service is paid to this prescribed responsibility. Members behave increasingly like spiritual 'gypsies', attending, or absenting themselves, according to whim, and without regard to principle. Furthermore, too many Baptists see nothing wrong with moving their respective memberships from one congregation to another for any and all reasons, usually rather consumeristic (e.g., better music program, nicer buildings, burgeoning youth group, etc.).

There are strong biblical reasons for censuring this practice:

First of all, the nature of a particular church requires that members faithfully attend the services and meetings. The church is a covenanted community: by which we mean that it consists of people who have voluntarily associated, under special covenant, to maintain the truth, worship, government, service, and communion of the Gospel. The very word 'join' (to which reference has already been made, Acts 5:13; 9:26) means 'to glue together' and, since it is used elsewhere of the relationship between a man and his wife (Matt 19:5 - translated there 'cleave'), it denotes, as Dr. Gill observes, 'that strict union there is between saints in church relation' and shows that 'their incorporation together is by mutual consent and agreement'.

To abandon the church (without seeking honourable release), upon pretense of being 'happier' somewhere else, is to break a solemn engagement and to violate the church's covenant. This is a serious fault, included by the Holy Spirit in lists of highly grievous and offensive sins (Rom. 1:31; 2 Tim. 3:3).

Secondly, the Lord's people are commanded to attend their church, whenever practicable. Writing to a church of believing Israelites, probably the church at Jerusalem, the apostle tells his readers to care for one another as members of the same body and not to neglect their public and stated gatherings for worship. His actual words are as follows: 'Not forsaking the assembling of yourselves together, as the manner of some is' (Heb. 10:25). From these words, we deduce, along with Isaac Chauncy (1697), that if someone is 'joined to a become a member (of a church)' he is obliged 'to attend ordinarily upon the ministry and ordinances administered in that church'.

Our word 'schism' is a translation of a Greek word which means a 'cutting', 'rent' or 'division'; hence, it comes to mean a 'violation of the unity of the church'. As an act contrary to God's express Will, it cannot be regarded other than as sinful. Thus Paul blames the Corinthians for their 'divisions' and 'contentions' (I Cor. 1:10,11; 11:17,18).

Thirdly, the example of the earliest Christians, enforces this apostolic injunction. Their practice was to adhere to the church in which they had become members. Once 'added', the members of the church at Jerusalem, we read, 'continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers' (Acts 2:42). Dr. J.A. Alexander observes that 'the Greek verb here used strictly denotes personal attendance, sticking close to anything or person'. Clearly, the idea being conveyed is the constancy of these members in meeting together for worship and edification.

It would be a mistake to think that this was something peculiar to the Jerusalem church. According to Paul, the same practice was to be found at Corinth. The apostle is able confidently to assume that all the members of that church will also meet together on the Lord's Day. He writes to them about their conduct when they 'come together in the church', 'into one place' (I Cor. 14:40).

Fourthly, Scripture places great emphasis and value upon good order. 'God', we are told, 'is not the author of confusion, but of peace; as in all the churches of the saints' (I Cor. 14:33). Characterized himself by harmony and peace, he always acts in a regulated, controlled, and proper manner; and even more to the point in this connection, he insists that his church demonstrates the same kind of orderliness. 'Let all things be done decently, and in order' (I Cor. 14:40).

As a minister, Paul was therefore careful to act faithfully and consistently, in accordance with God's Word (II Thess. 3:7; cf I Thess. 2:10). In his epistles, he authoritatively taught church members to follow his example. At the close of I Thessalonians, he writes: 'Now we exhort you, brethren, warn them that are unruly (margin: 'disorderly')...' (I Thess. 5:14). It would seem that his exhortation did not produce the desired effect, for later, in his second epistle, he addresses the very same problem, but this time insisting upon firm disciplinary action: 'We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from the every brother that walketh disorderly...' (II Thess. 3:6; cf Rom. 16:17). In both instances, the word used is 'a military term applied to the soldier who does not remain in the ranks, and thence (it is) used more generally of whatever is out of order' (Dr. George Milligan).

If members, without good cause, desert a true, gospel church, they act in a manner which can only be described as 'disorderly'.

Fifthly, it is the ordinance of God that there every pastor (and ruling elder) should have a flock. Addressing the several officers of the Ephesian church, Paul says: 'Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God...' (Acts 20:28 cf I Pet. 5:1,2). This is not to deny, of course, that a minister may exercise a general ministry among the churches, but it is to affirm that he has a special charge over one particular church. As Samuel Rutherford once wrote: 'We hold that by a calling or ordination he is made a pastor, by election of a church) he is restricted to be ordinarily the pastor of his flock'. Since this is the divine arrangement, it ill becomes sheep to forsake their shepherd and fold. Silly, wandering sheep ought not be encouraged; they ought to be lovingly and firmly restored.

This point, perhaps, deserves a little more emphasis. In acknowledgement of God's ordinance, church members are to show honour and respect to their pastors, always seeking their strengthening and encouragement (I Tim. 5:17; Phil. 2:29 mg.). Thus, the apostle says that members are so to respect their spiritual leaders that those leaders may give account to God 'with joy' and 'not with grief' (Heb. 13:17; cf III Jn. 4). Yet how many good pastors have been heart-broken, I wonder, by people leaving, at their own will and pleasure, creating for the church thereby a serious problem if not a major crisis? Of course, these members never give that a moment's thought, but they should realize that God observes their conduct and warns them, in His Word, that they shall sooner or later find it 'unprofitable' (Heb. 13;17). 'It is, and will be so', remarks Dr. Owen, 'In the displeasure of Christ, and in all the severe consequences which will ensue thereon'.

Sixthly, there is a special providence to be considered. An invisible but almighty hand directs both our persons and our actions, as the prophet Jeremiah said: 'O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps' (Jer. 10:23; cf Ps. 37:23; Prov. 20:24). It is important to reflect upon God's gracious providential dealings with us. We are to 'regard...the works of the Lord' and so to 'observe these things' that we might 'understand' (Ps. 28:5; 107:43). It may be that, in the providence of God, we were born in a particular church, or converted there, or led there. However it was, we cannot deny that God placed us in its membership and we should therefore not decide to move unless he makes that unmistakeably clear.

There is a Psalm which speaks of 'those that be planted in the house of the Lord' (Ps. 92:13). Our wisdom surely to accept that, submitting to the divine will which is 'good, and perfect, and acceptable'. When a professing believer acts impetuously, without reference to providence, he exposes himself to great danger. 'As a bird that wandereth from her nest; so is a man that wandereth from his place' (Prov. 27:8).

Seventhly, godly people are taught by grace to feel a love for the church, along with its sacred meetings and holy ordinances. Gladly would they express their feelings in the words of David: 'Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth' (Ps. 26:8; cf 42:4; 122:1). The Psalmist had in mind, of course, the Tabernacle at Jerusalem; but such language can be used with respect to a local, particular church, because - in a real sense - that too is 'the house of God', where 'saints' are 'builded together for a habitation of God through the Spirit' (I Tim. 3:15; Eph. 2:22).

Why is any church desirable and delightful? Surely because Christ has established it, appointed its ordinances, blessed it with officers, entrusted to it His Word, and granted it His special and gracious presence (Matt. 18:17; I Cor. 11;23; Eph. 4:11; Col. 4:16; Rev. 2:1). These are the chief reasons why so many of the Lord's people love their local church. Yet, sad to say, there are some who, in departing, speak critically and reproachfully of the church; and still others who, by their comings and goings, treat the church more like a hotel than a spiritual home.

Let no one be deceived; such conduct is inconsistent in persons professing faith and godliness. Divisions in the Corinthian church moved Paul to ask the members this question, 'Despise ye the church of God...?" (I Cor. 11:22). How scandalous and blameworthy it was - and still is - to show contempt for one of Christ's churches!

Eighthly, Christians living in obedience ot God's Word will seek the prosperity fo the local church. Taking heed to the directive, 'Let all things be done unto edifying (or, 'upbuilding', I Cor. 14:26; cf Rom. 14:19), they will do all they can to promote both the church's spiritual growth and its numerical increase, so that like the churches throughout Judea and Galilee, their own particular church may be 'edified' and 'multiplied' (Acts 9:31). Needless to say, it is far otherwise with those members who suddenly withdraw, denying the church any further help or support. They tear themselves from the body, pluck themselves out of the vineyard, and break themselves away from the temple, leaving their former church tragically marred and perhaps even ruined (See: Rom. 12:4; I Cor. 3:9; Eph. 2:20-22).

Furthermore, their divisive behaviour may lose for the church the manifested presence of 'the God of love and peace' (II Cor. 13:11). It may also hinder the gospel's success in the salvation of sinners, for it cannot be denied that when church members are 'all with one accord in one place', people outside are often convinced, converted, and 'added to the church' (Acts 2:1; 2:46; cf 4:32).

Ninthly, while the Holy Spirit's work is to make believers one, their God-given responsibility is to maintain the unity of the church (Eph. 4:3; cf Rom. 14:19; II Cro. 13:11). This requires the exercise of those graces which make for continuing harmony and peace; 'all lowliness, and meekness, with long-suffering, forbearing one another in love' (Eph. 4:2). Love, the last mentioned trace, is invaluable and indispensable. It is, as James Fergusson once remarked, 'the fountain of all the rest, and especially of mutual forbearance'. Now, this grace, along with the others, is conspicuous by its absence in those who readily take offense, harbour deep resentment, express unkind criticism, refuse every overture, and deliberately break church fellowship (See, for example, I Cor. 13:4-7 and I Jn. 4:7-21).

Indeed, it is to be feared that when these graces fail to appear, natural corruptions are ready and quick to take over. Experience shows that often when people leave a church, their stated reasons for doing so are no more than mere excuses. The real reasons are not given because they are usually unspiritual, if not manifestly carnal. Perhaps there is a growing sympathy for a different kind of doctrine (Acts 20:31; Gal. 5:20), or a hankering after greater freedom both in worship and conduct (I Cor. 14:26ff;, Gal. 5:13-15), or desire for change and variety (I Tim. 4:3; cf Acts 17:21), or a pursuit of some kind of position (Phil. 2:3; James 3:14-16), or an unwillingness to be friendly towards others (Prov. 18:24; II Cor. 6:11-13). Please do not take my words for this. Look up the references for yourselves!

Tenthly, and lastly, the chief purpose of a church is to manifest the glory of the Lord, by appearing as something beautiful for him; but that purpose can only be fulfilled in a lovingly united church. 'Behold', says the Psalmist, 'how good and how pleasant it is for brethren to dwell together in unity!' (Ps. 133:1)

Christ is dishonoured by church divisions, because they are really church disfigurements. What kind of glory does he have when His kingdom, city, or house appears divided against itself and ready to fall? (Matt. 12:25) Now the fact that His glory is bound up in the church's peace and harmony will make true Christians think long and hard before abandoning their local church.

Church fellowship is a very sacred bond which, though not indissoluble, should never be broken without a just cause. The way some transfer themselves from one church to another is manifestly wrong and it can only be deplored. As a minister of the last century once said, 'A man may be a member of an independent church, but an independent member he cannot be'. Moreover, faithful church attendance is an accurate barometer of spiritual health; while church attendance may not automatically keep one from sin, it is almost axiomatic that unconfessed sin will keep one from frequenting a faithful church! This is a lesson that Baptists (SBC or otherwise) cannot learn and apply quickly enough.

Grace and peace.

The Old Baptist Warns Against the Inappropriate Use of the Cross of Christ

While browsing through my local LifeWay store (formerly known as The Baptist Bookstore...when they actually focused on the book trade) I was compelled to reflect upon the merchandising of the cross of Christ. All about me I saw crosses of every imaginable shape, constructed of every available material, and designed for every conceivable use. This shameless marketing of the instrument of torture and death which is at the center of God's plan of redemption begs for a reconsideration of the historic Protestant position relative to the propriety of the use of a physical representation of the cross of Christ as an instrument of Christian devotion.

In the New Testament, the word "cross" invariably refers to the instrument on which Jesus Christ suffered death. The Greek word properly signifies a stake, or upright pole; but the Romans modified this form of punishment and scholars have found it difficult to determine the precise form of our Lord's cross. It is possible that He was nailed to a simple stake (the crux simplex), but it more likely that he died on a stake with a transverse beam near its top (the crux immissa). There is nothing in the Gospels to enable us to determine this matter with certainty, although Christ's "accusation" fixed "over His head" may suggest a projection above a horizontal beam (cf. Matthew 27:37). What we do know is that the more elaborate cross, consisting of two pieces of wood, was in general use in the first century and, certainly, the ancient voice of tradition is in favor of it. Justin Martyr (AD 110-165), one of the earliest of our Christian writers, testifies to the fact that this was the form employed. In a description of Christ's crucifixion, he says: "The one beam is placed upright...the other beam is fitted on to it."

The idolatrous Church of Rome has made a sacred symbol of the cross. In Romish rituals, crosses are set up and the "faithful" are encouraged to kiss them and to genuflect before them. Historically, Protestants have shunned all use of material crosses; today, however, it is not uncommon to find them on Protestant church buildings, and even within those buildings - set up before the congregation! It has also become fashionable among Baptists and Presbyterians (as evidenced by my experience at the LifeWay store) to wear a cross on a badge, broach, wristband, and necklace. This is to be deplored and denied for the following reasons:

First, crosses are images, and the Law of God strictly forbids the creation and use of images: "Thou shalt not make unto thee any graven images..." (Exodus 20:4). Accordingly, the images of the conquered Canaanites were destroyed by fire, and even the silver and gold from them was not kept because it would prove a snare to God's people and lead to their destruction (Deuteronomy 7:25-26). As the Apostle John warns, "Little children, keep yourselves from idols" (1 John 5:21).

Secondly, the cross as a symbol has its origin in paganism, not Christianity. Long before the coming of Christ, it was a common heathen symbol almost universally adored. It is to be found among Egyptian and Assyrian remains; and, perhaps even more significantly, it is known to have been venerated by the Babylonians as the initial "T" of Tammuz, one of their high gods. In pagan Rome, it appeared on standards and coins, and the Vestal Virgins of Rome wore it suspended from their necklaces. "Thus saith the Lord, Learn not the way of the heathen..." (Jeremiah 10:2).

Thirdly, even if it is claimed as an especially Christian symbol, there are dangers inherent with a material cross. Remember the brazen serpent. It too had sacred associations, but, because the people were tempted to regard it unlawfully, King Hezekiah "brake [it] in pieces" (2 Kings 18:4).

Fourthly, when the Apostle refers to the cross, he is clearly referring to its doctrine aspects - i.e., the place of the cross in the Gospel (cf., 1 Corinthians 1:18; Galatians 6:14). A visible cross is a poor substitute for the glorious Gospel of the blessed God. As Calvin rightly comments, "Paul testifies that by the true preaching of the gospel Christ is depicted before our eyes as crucified (Galatians 3:1). What purpose does it serve for so many crosses - of wood, stone, silver, and gold - to be erected here and there in churches?" Should some urge the need of a visible sign, we are already blessed with the ordinances of baptism and the Lord's Table, both of which tangibly represent to us Christ and the benefits of the New Covenant (1 Peter 3:21; 1 Corinthians 11:26).

Fifthly, it is significant that nowhere in the New Testament is the sign of the cross referenced. Therefore, any use of it in worship must spring from human religious ingenuity, not from divine warrant. This is precisely what Paul condemns as "will worship" (Colossians 2:23).

Sixthly, the early Christians avoided the use of this symbol. The venerable Dean Burgon writes: "I question whether the cross occurs in any Christian monument of the first four centuries." Eventually, of course, reproductions of the cross did appear and it was an easy transition from the sign of the cross to the form of the crucifix.

Seventhly, and lastly, we observe that the Reformers were united in their determination to rid the Church of both crosses and crucifixes, and they were so successful that in 1574 Anglican Archbishop Whitgift was able to say, "As for the papists, we are far enough off from them; for they pictured the sign of the cross and did worship it; so do not we: they used it to drive away spirits and devils; so do not we; they attributed power and virtue unto it; so do not we; they had it in their churches; so do not we" (emphasis added).

In the last century Charles Spurgeon wrote: "There are some who can adore a cross of wood or stone or gold; but I cannot conceive of a greater wounding of the heart of Christ than to pay reverence to anything in the shape of the cross. Methinks the Saviour must say, 'What! What! I am the Son of God, and do they make even Me into an idol!'...We have nothing to do with these outward symbols now" (emphasis added).

We Baptists, as Protestants and Evangelicals, must not allow material crosses in our church buildings or upon our persons. It is frankly a relic of idolatry; as such, it can only be an offense to Almighty God. May God grant us the fortitude to stand strong against this subtle encroachment of image veneration into our individual and congregational lives.

Grace and peace.

The Old Baptist Savors More New Year's Insights from Jay of Bath

In his Evening Exercises meditation for January 1, William Jay, the long-time pastor of the non-conformist Argyle Chapel in the English resort town of Bath, offers the following counsel for all of us who seek to improve our futures:

"With regard then to the future, in every period, relation, and condition of life, some things may be reckoned upon. Thus, in the natural world, we know that the seasons will come round in their time and place with little variation. 'While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.'

We also know that the general state and usages of society will be what they ever have been. 'The thing that hath been, it is that which shall be; and that which shall be done; and there is no new thing under the sun. Is there anything whereof it may be said, See this is new? It hath been already of old time, which was before us.'

We are sure that no creature possessions and enjoyments will fully meet our hopes and wishes. They never have produced satisfaction. They were never designed to do it; they are incapable of doing it.

We may certainly expect that trials of one kind or another will be our lot. They grow out of our very state and nature. 'Man is born to trouble, as the sparks fly upward.'

We must be infatuated if we are not aware that all our connections here are precarious. Some may abandon us from insincerity; some may leave us from infirmity; some may be removed to a distance by events; some may be laid in the grave. Need we be informed that the desire of our eyes is mortal? That childhood and youth are vanity?

Can we be ignorant that with growing years we are to look for growing privations and weaknesses? That our senses will decay, that desire will fail, that the grasshopper will be a burden? It is the tax of age. 'The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away.'

For the living know that they shall die. It is the way of all the earth; and whatever may be doubtful when we look onward, there is not a human being but can say, 'I know that thou wilt bring me to death, and to the house appointed for all living.' He knows also that the event cannot be far off, and may be very near.

And is this all that we are apprized of? No. We also know that God will be found the same he always has been - we know that he will always prove himself the hearer of prayers - we know that he will never leave us nor forsake us - we know that our 'shoes shall be iron and brass; and as our days, so shall our strength be' - we know that 'he will guide us with his counsel, and afterward receive us to glory.'"

Grace and peace.

The Old Baptist Savors New Year's Wisdom from Jay of Bath

William Jay (1769-1853), for sixty-two years the pastor of the non-conformist congregation of Argyle Chapel in Bath, has been hailed as the greatest preacher that English Christianity ever produced (next to Spurgeon, of course). He is perhaps best known for his twin volumes of devotional works, Morning Exercises and Evening Exercises. In the former volume, within his meditation for January 1 in which he comments upon the text of Exodus 40:2, Jay makes the following observation about improving our walk with the Lord in the year to come:

"Finally, time - this short, this uncertain, this all-important time - upon every instant of which eternity depends, will not allow of our trifling away any of its moments. Resolve therefore to redeem it. Gather up its fragments, that nothing be lost. Especially rescue it from needless sleep; and if you have hitherto accustomed yourself to the shameful indulgence of lying late in bed, begin the new year with the habit of early rising; by which you will promote your health and improvement of every kind, and live much longer than others in the same number of days, and say, with David, 'My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.'"

How appropriate these comments are for us who are inhabitants of a notoriously lazy age. May we honor God through a scrupulous stewardship of the time that God allots us in 2007!

Grace and peace.