ࡱ> g bjbjVV 44r<r<JJJJJ^^^^l^^^^^^999$"<J99999JJ^^]]]9nJ^J^]9]]]^_P]0]""]"J],99]99999]9999999"999999999 : Lecture 4 The Pastors Heart I have been led to feel that where we see grace decline in a preacher it is a time when we may expect less for ourselves; for his prayers will be feeble, and less of the presence of God will be among us. (12/102) A - You remember that the first question which George Whitefield put to Howell Harris on the occasion of their first meeting was this, Do you know that your sins are forgiven? That to me, is the question which every minister and every man who claims that he is a Christian should be made to answer. For if you are not certain about that, your so-called belief in Christ is valueless, for if He taught one thing more than anything else, it was that God forgave all the sins of those who believe in His Son. In my agony when I am worried about my sins and sinfulness and wondering whether God can ever possibly forgive me, it is not value to me to hear mens opinions, it is of little value for me to listen to a man who talks in general about life and expresses his opinion on this and that. The man who can help me is the man who can tell me that once he was in my position, knowing the agony of it, thinking at times that there was no hope for him, but, one day, realizing in this heart that what Christa had said applied to him also, found relief and had never since been tormented by that agony. The man who is doubtful about it is of no help to me, however learned he may be and however much he may know, for all his knowledge and learning are of no value to me as long as he is doubtful about the one thing which really does concern me. I ask him bread, but he gives me a stone. (9/218) B - All his personal papers from this period indicate that a new master interest possessed him; to enjoy the Word of God. I had then, he later wrote, and at other times, the greatest delight in the holy Scriptures, of any book whatsoever. Oftentimes in reading it every word seem to touch my heart. I felt a harmony between something in my heart and those sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in read; often dwelling long on one sentence to see the wonders contained in it, and yet almost every sentence seemed to be full of wonders. (3/41) By no means all his hours in the study were directly concerned with the pulpit. Chief place went to reading the Bible itself, and in the first instance, for his own spiritual help, not to find texts. He aimed to go through the Scriptures every year, omitting nothing. That should be the very minimum of the preachers Bible reading and his ability to quote Scripture from memory in the course of preaching was one consequence of the time given to this practice. IT could be said of him, as John Foster said of Robert Hall, one of the greatest English preachers of the nineteenth century, He maintained through life so assiduous a practice of studying the Bible, that he had acquired a remarkable facility for city from every part of it, in the course of his preaching, the passages most pertinent for evidence or enforcement of whatever he was advancing. To aid the seriousness and frequency of his study of Scripture he resolutely avoided referring to a Bible Concordance during his early years at Sandfields. (9/55) On the Minister in Private he spoke first of the supreme importance of system and regularity and then turned to the subject of Prayer, which he illustrated from Praying Hyde and David Brainerd. Next he spoke of Bible reading and of general reading. Under special dangers hed dealt with ambition and the love of applause, jealousy, worldly-wisdom, unbusiness-like and unreliable traits and laziness. (9/289) That at least gave more opportunity to nourish the devotional life. When Ruth, an even earlier riser, returns to the bedroom with the mail, she finds him sitting on the bed reading the Bible. She says, "He reads long passages of it at a time. He's always at it, but it isn't as if 'From 7:00 to 7:30 this morning I have Bible reading.' That's not Bill's nature, he's not that organized a person. But he does read the Bible continually, and every day, and large portions of it." Away from home, the pressure of a tight schedule offers Billy less opportunity, but he says, "I take time each day in the morning and evening to read passages of Scripture and ask the Lord to speak to me through them - apart from any preparations of sermon material." (11/139, 140) C - I see more need of a higher work, and that I should look often upon Christ, and God and heaven, than upon my own heart. (2/113). On arrival I was welcomed by Mrs. Murray and their two lovely children. Shortly afterwards Mr. Murray joined us. He looked very reduced and tired, but warmly welcoming. While Mrs. Murray prepared a cup of tea, I remarked to J. M. that in the morning I had been thinking of the words, Unto us a child is born, unto us a Son is given. Oh, yes, he said eagerly, here you have the two natures of Christ, the Son from everlasting given, and the Child born in time. I also think that wonderful should be an adjective, and that the passage should read, Wonderful Counselor. But however it may be understood, He is the Counselor, and He is wonderful He went on to speak of the Everlasting Father, and how this title did not in any way interfere with the special relationship of the father in the Godhead but referred to Christs kingly office, ruling over His kingdom. (5/92) C - This brings us to what is most important of all in any understand of Edwards private hours. His view of his public work as a calling to speak to men in the name of God was inseparable from his conviction that the first demand in such a calling was that his own knowledge of God should be personal and first-hand.Edwards whole ministry, as that of the Puritans, was based upon the conviction that the usefulness of a preachers work is invariably related to the nature of his inner life. Personal communion with God must come first. (3/142) It was such convictions which kept Edwards from believing that study and learning in themselves can succeed in advancing the kingdom of God. Only as men are in a vital relationship to God, and endued with the Holy Spirit, will the world come to the truth. Referring to the promise, The knowledge of God shall fill the earth, as the waters the sea, he asserts: Whenever this is accomplished, it will not be effected by human learning, or by the skill or wisdom of great men. Not by might, nor by power but by my Spirit, saith the Lord of Hosts. It will not be by the enticing words of mans wisdom, but by the demonstration of the Spirit and of power. Accordingly throughout Edwards writing there is this emphasis upon the need to be much in seeking the influences of his Spirit. He underlines the lesson in his later Life of Brainerd, a book which shows so clearly the conviction he shared with Brainerd about the Spirit-anointed preaching which alone can revive the church and awaken the world: I longed for a Spirit of preaching to descend and rest on minister, that they might address the consciences of men with closeness and power. I saw God had the residue of the Spirit and my soul longed it should be poured from on high. Elsewhere Edwards says: We who are ministers, not only have need to some true experience of the saving influence of the Spirit of God upon our heart, but we need a double portion at such a time as this. We need to be as full of light as a glass that is held out in the sun The state of the times extremely requires a fullness of the divine Spirit in ministers, and we ought to give ourselves no rest till we have obtained it (3/145) I retired early for secret devotions; and in prayer God was pleased to pour such ineffable comforts unto my soul, that I could do nothing for some time but say over and over, Oh my sweet Saviour! O my sweet Saviour! Whom have I in heaven but thee? And there is none upon earth that I desire beside thee. If I had had a thousand lives, my soul would gladly have laid them all down at once to have been with Christ. My soul never enjoyed so much heaven before; it was the most reined and most spiritual season of communion with God I ever yet felt. I never felt so great a degree of resignation in my life. The Lord was my All; and that he overruled all, greatly delighted me. I think, my faith and dependence on God scare ever rose so high. (10/83,84) In the afternoon I withdrew to meet with my God. I withdrew to my usual place of retirement in great peace and tranquility. Spent much of the day alone: enjoyed the presence of God in some comfortable degree.At night enjoyed much of God is secret prayer: felt an uncommon resignation, to be and do what God pleasedSent much time in prayer and supplicationEndeavored to spend the day in fasting and prayer, to implore the divine blessing, more especially on my poor people. (10/83, 98, 99, 105, 185) How could I live without prayer when troubles come? How blessed to carry them to the throne! I will now saw that the Lord heareth prayer, for He hath removed from me that which I feared. But, oh! Could I feel the presence of the Lord as in days gone by, how joyful! Could I enjoy His face, and feast upon His love, then would it be a sort of Heaven below the skies. Yes, Thou art mine, my Saviour and my King; I am bound to Thee by love, by Thine own dying love, not mine! Fairest of beings, best-beloved, come, let me yet see Thy smiling face! (15/143) C - My soul is much more afflicted with the thoughts of the miserable world, and more drawn out in desire of their conversion than heretofore. (2/117) C - Your letter of Tuesday has just arrived I have just turned to Corinthians 7:8-11, for it immediately occurred to me that this paralleled your reaction to remark re Sabbath travel. I sin, too, but I wish that I could repent as you apparently do. I can, however; appreciate your chagrin. At our last General Assembly I made a remark, or a series of remarks, from that floor that was unfair to a fellow commissioner. I made public apology to the Assembly and private apology to the person injured. He readily forgave me, as a Christian gentleman. But oh! What pain that error gave me; it still makes me smart when I think of it. Well, the fruit of repentance is always after the pattern of verse it is in the passage cited bellowed. (5/70) C - Doubtless Tom saw his resignation from Faith Baptist Church / Eglise Baptiste de la Foi in Drummondville as the fulfillment of a vow rightly made in good conscience before the living God. But how would he support his family? Tom and Marg had no savings, almost no retirement benefits, and no house. One of the biblical passages that burned in Tom's conscience as the deadline of his vow loomed larger on the horizon was 1 Timothy 5:8: "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel."(1/14) A comfortably-placed placed business man and his wife among the Calvinistic Methodists had invited the Lloyd-Joneses for Christmas. They were not Christians but were grateful to the Doctor for his effective discouragement given to their son who had wished to become a missionary. After mid-day dinner in this home on Christmas Day, Dr. Lloyd-Jones had gone upstairs and was settling down in an armchair to rest, when he was given a most distinct impression that at nine oclock that evening, when the family and visitors were to be assembled for party games, he must address the question to them, Why did Christ come into the world? This impression he at once resisted, thinking how it would be resented at a gather of this nature that they were attending as guests for the first time. But the conviction that he was called to do this was inescapable and his inward conflict was not resolved until he had gone down on his knees and promised God that he would do it. The evening arrived, and it was agreed that they would all listen to an appeal on behalf of the blind which was to be broadcast on the radio before the nine Oclock News. As soon as this broadcast was over, and before anything else could begin, the Doctor addressed his question. None could answer it correctly, so he began to explain and much discussion ensued. Soon all else was forgotten save the subject in hand. Time passed, guests rose and departed, yet still the debate went on. At length the host fell down on his knees and began to pray for pardon. Later, his wife did the same and also the older daughter. But still the son, who had contributed the most heated words in the argument that had gone on, was unmoved. Eventually he was to sink to the floor on the carpet before the fireplace with an audible groan. When Dr. Lloyd-Jones who had been able to remain cool, asked Whats the matter -----? the now silent youth pulled two tickets for a dance the next evening out of his pocket. All along, his resistance had been stiffened by the awareness that, if he believed the truth they were hearing, his way of life would have to change radically. (9/194) D - Lord, shall I not abhor sin that brought in this death, and shall I not long for resurrection? Come and destroy death, be its plague and the graves destruction. Come, Lord, and wipe away all tears. Come, Lord, cast death and hell into the lake. Come quickly. I was able to preach all day. (12/201-202) D - It is Gods way to let ministers try all their strength first, and the He Himself comes and subdues the hearts they cannot Perhaps God is trying me thus. I am using all means, and all my power, and it avails nothing. (12/75) D - My desires apparently centered in God, and I found a sensible attraction of soul after him sundry times to-day. I know I long for God, and a conformity to his will, in inward purity and holiness, ten thousand times more than for anything here below. (10/79) D - I must also resist the temptation of doing or reading anything before having found God in private and wrestled with Him. Also, some time must be found for this before family worship. By the grace of God and the strength of His Holy Spirit I desire to lay down the rule not to speak to man until I have spoken with God; not to do anything with my hand till I have been upon my knees; not to read letters or papers until I have read something of the Holy Scriptures. (12/106, 136) Mr P came in this evening and talked till past eleven so that I lost some of the time I should have spent in devotion. (15/127) I feel that I am dependent on the Lord for all, for growing grace, and for living trace. I have my daily supply, and sure enough, I do not have two days portion at a time. (15/129) Because the pastor is under such, close observation, he, more than any other professional person, needs to work hard to assure that he has both a private family life`, and a private personal life. (19/24) Someone has aptly said that our character is who we are in the dark. Our secret and private life provides the clue to Gods approval upon our more public life and service. If we had to sum up in one word what a shepherd and teachers life should be like it would be the word godly even though it is much out of vogue. Its essence is doing what please God without any eye to the approval of others. Our secret life is the clue to our public usefulness. (20/42) In concentrating upon our devotional life we have three areas of our more secret and personal life in view. First, there is what we may describe as our walk with God. No Old Testament character stands out more as a man whose personal relationship with God was right than Enoch who 'walked with God' (Genesis 5:24). He no more saw God with his physical eyes than we do, and the writer to the Hebrews reminds us that Enoch's life was one of faith like ours (Hebrews 11:5,6). Walking with someone implies being in step with that person and sharing his friendship and fellowship. A pre-eminent purpose of our devotional life is to keep ourselves in step with God, to check, as every new day opens and closes, that we are in harmony with Him. In our devotional life we share our life with God as a man does with his closest friend (cf. Revelation 3:20). Second, we have in view the sustaining of our spiritual life. Like those whom we endeavour to help, we do not live by bread alone. Our never-dying souls, having been redeemed, and made alive spiritually, cry out for spiritual nurture by prayer and Bible reading. Our inward man needs to be renewed day by day (2 Corinthians 4:16). Our union with our Lord Jesus Christ is our most valuable possession, and as we meet with Him by means of prayer and meditation upon His Word, He renews our spiritual life. A branch of the vine is healthy only as it is in vital touch with the life of the vine (John 15:5). Third, we have in view the development of our own Christian character. A pastoral objective is to see others grow in their likeness to their Lord and Master; and we must not neglect that priority ourselves. Christian character develops aright as we add to 'faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love' (2 Peter 1:5-7). All these virtues are exemplified in our Lord Jesus, even as the fruit of the Spirit is. A key aspect of our devotional life is our meditation upon the Person of our Lord Jesus Christ, and deliberate self-examination to ensure that we are making it our aim to be like Him. So often when we tell God that is what we honestly want, He answers us in surprising ways. Trials may come - and especially trials arising from our God-given ministry and service. They are frequently the means God employs to perfect our characters, and to answer our prayers for Christlikeness. Only as we possess these qualities 'in increasing measure' will we be kept 'from being ineffective and unproductive' in our knowledge of our Lord Jesus Christ (2 Peter 1:8) (20, 75,76) D - The third rule for the promotion of the religious character of the clergyman is, that he perform every clerical duty, be it in active or contemplative life, with punctuality, uniformity, and thoroughness. There is discipline in labour. The scrupulous and faithful performance of work of any kind improves both the mind and heart. A thorough and punctual mechanic is a man of character. He possesses a mental solidity and strength that render him a noticeable man and a reliable man in his sphere. The habit of doing work uniformly well, and uniformly in time, is one of the best kinds of discipline. He who has no occupation or profession, must be, and as matter of fact is, an undisciplined man. And in case one has an occupation or a profession, the excellence of his discipline is proportioned to the fidelity with which he follows it. If he half does his work, his moral character suffers. If he does his work thoroughly, when he does it at all, but does not perform it with punctuality and uniformity (a thing which is, however, not likely to happen), it is at the expense of his moral power. (17/296) D - First, irrespective of the theological perspective of the students, there was a general consensus that Packer was the best-informed member of staff, who took considerable care and trouble over his teaching. (7/76) E - Had a view of my guilt that I never had before, and a view of my need of Christ. May God cause it to last and to deepen. I strive to keep the feeling of eternity before me always. (12/4) F - I again found the assistance of the Holy Spirit in secret duties, both morning and evening and life and comfort in religious through the whole day. My faith lifted me above the world, and removed all those mountains, that I could not look over of late. (10/79) I was struck with the truth that our Christian undertakings generally flourish most as first, just because there is more simple faith while the thing is beginning, and resting on God for a blessing. (12/37) H - Led to reflect much upon the fact that our place in Christs kindgom will be determined by our progress in holiness personally, as much as by the efforts we have used for converting men to Jesus. (12/50) I knew I have sinned this day; In heaven, I cannot. Oh, to be holy, to be like God! I trust I shall be one day. O glorious hour, O blest abode, when I am near, and like my God. (15/126) Purity can be achieved only as it is our deliberate aim. Job knew that. He did not pretend not to be tempted, but he knew what to do with temptation when it came. 'I made a covenant with my eyes not to look lustfully at a girl' (31:1). Henry Martyr, an early English missionary to India, prayed for the purity of a young woman whose beauty so easily attracted him in unhelpful ways. He found that in praying for her holiness and purity, he could not at the same time harbour impure thoughts. Purity demands that we deal honestly with ourselves, so that even the spiritual need of someone of the opposite sex does not become a pretext for helping that person on account of the pleasure we find at being in her company. If we are married, our total and uncompromised allegiance is to be to our wife (1 Timothy 3:2,12; Titus 1:6). She must be the sole fountain from which we drink for the fulfilment and satisfaction of our physical and sexual desires - both in thought and physical act. We are to love our wife not only as we did in our youth, but with a growing love.Speech, life, love, faith and purity: these are the priorities. (20/40,41) H - There was, third, his faithfulness, faithfulness toward God and then toward men. Back in 1929 John promised Caspar Wistar Hodge that he would teach under him as an instructor for a year even after the split. This was a promise to a man, but for John a promise to a man is first of all a promise to God. (5/94) H - When, some years ago, a leading American publisher asked him to supply information on his life to be included in a major publication to which he was contributing, his response was characteristic: John Murray: Professor of Systematic Theology, M.A. Glasgow, 1923; Th.B., Th.M, Princeton Theological Seminary 1927. (5/1) Even more important was a continuing sense of inadequacy: "The Lord has always arranged my life," he once said, "that I have had to keep dependent on him. Over and over again I went to my knees and asked the Spirit of Wisdom for guidance and direction. (11/41 11/64?) God gives me no small blessing in permitting me to labour for Him in health, with scarcely one single pain in my body all these past years; and He has given me, too, a field of labour and usefulness seldom bestowed on any so early, and given me gifts which many have not. I have been struck at reflecting upon God laying aside MCheyne, who seems far more completely devoted to the work that I; and it has taught me that free grace and special goodness much be the only reasons why I have been sent here with health and strength. It cannot be because of my fits of grace in the least degree. (12/38) How marked is his humility, even though he must have felt within him the stirrings and throes of the wonderful powers which were afterwards developed. Forgive me, Lord, he says, in one place If I have ever had high thoughts of myself After each youthful effort at public exhortation, whether it be engaging in prayer, or addressing Sunday-school children, he seems to be surprised at this own success, and intensely anxious to be kept from pride and self-glory, again and again confessing his own utter weakness, and pleading for God-given strength. (15/123-124) Sometimes, when I see of the worst characters in the street, I feel as if my heart must burst forth in tears of gratitude that God has never let me act as they have done! I have thought, if God had left me alone, and had not touched me by His grace, what a great sinner I should have been! I should have run to the utmost lengths of sin, lived into the very depths of evil, nor should I have stopped as any vice or folly. (15/163) J - Much encouraged by finding in my district that a Roman Catholic woman gives evidence of a real change, and ascribes her conversion to me as the instrument. Oh what a joy that even one soul has been brought to Christ. I shall see her in eternity, and behold her blessedness when she praises the Lamb for His love and providence and grace. I shall hear her thank God for me, and I shall in turn take up the song and praise the Lord alone. I hope there may be more fruit that this one; yet, considering the four years, how very much more I might have done, had there been more devotion and prayer. (12/26) I feel that God is drawing me back to see wherein I am deficient in my ministry. I feel now, after the appearance of revival among us, as if God were showing me not to draw my joy from my people, but from Himself. (12/85) Another glorious day, another visit of His reviving race, blessed be the name of the Lord!! The service of the Lord were a happy service, even if such enjoyment as this was the only reward. How sweet are the visits of His grace, sweeter than honey and the honey-comb! (15/136) L - To some extent, the question of independency in church government (the view that all denominational affiliation is necessarily wrong) had also entered the general debate, but a far more critical issue was the question whether living a surrendered life demand abstinence from alcoholic drinks. It was part of the mores of the fundamentalist ethos that such a repudiation was a required part of Christian holiness. John Murray led the opposite to this viewpoint within the Seminary and notes still survive which he had prepared for critical Faculty discussion on the issue early in 1937. Characteristically he was determined that it should be judged from Scripture: he was in no way opposed to the personal act of Christians denying themselves the use of alcohol, neither was he ever complacent about the fearful abuse of liquor (such as he had seen during the First World War), but he was vehement in his assertion that for the church to demand abstinence, in the name of Christian holiness, was to set up a standard other than the Word of God. In other words, a broad vital principle concerning the sufficiency of Scripture was at stake. (5/37) L - I have again to confess my lukewarmness; I fear I am losing my first love. Coldness and deadness seem to be natural to me; I have no inward warmth. (15/132) One aspect of Murrays character which soon impressed itself on others was his readiness to give encouragement. (5/18) M - Baxter enabled Packer to learn the usefulness of 'regular discursive meditation', in which the individual preaches to himself or herself, applying biblical truth from within as if a talented preacher were doing so from outside. Ministry is its own worst enemy. It is not destroyed by the big, bad wolf of the world. It destroys itself. One survey of pastors asked, What are the most common obstacles to spiritual growth? The top three were busyness (83 percent), lack of discipline (73 percent), and interruptions (47 percent). Most of these interruptions and most of our busyness is ministry related, not Worldly. The great threat to our prayer and our meditation on the Word of God is good ministry activity. Charles Spurgeon put it like this: Those incessant knocks at our door, and perpetual visits from idle persons, are so many buckets of cold water thrown upon our devout zeal. We must by some means secure uninterrupted meditation, or we shall lose power. (23/59) M - My watchword this year is Hosea 6.3 Follow on to know the Lord. (12/152) P - Being a little troubled to find that my youthful appearance seems to diminish the respect of some people, I was brought to feel the blessedness of being willing to wait Gods time, and meanwhile to see in submission the honor of being to the glory of God, servant of all, even as my Lord was. (12/31) P - I think I see it to be somewhat as glorifying to God to keep our temper and happy frame of soul in the midst of common care, or in the midst of a rush of earthly vexations and annoyances, as it would be under the blast of persecution and dread of the sword and death. All the more glorifying too, in the sight of God, because none else may be witness, and no motive of vainglory can creep in. (12/134) P - Fully convinced by Scripture and past experience especially, and by the experience of all saints, that the best thing I can do, in my study and mode of conducting work, will be to give more time to prayer, and always to give it the earliest place in my employments. When I return from a journey begin with prayer before sitting down to read letters, etc., etc. Now, Lord, help me to fulfill this, this year. (12/146) Prayer is our principal and main work. It has priority over the ministry of the Word in that it must come first. (20/61) I see that a minster is to give himself to prayer more than his people. (12/140) Billy turned from the window. "Sterling," he said, "I believe in God's time we could go all the way around New York State and touch all of that area that's called the burned-over area. We could go from Buffalo and Rochester and Syracuse and Albany and down into Long Island and northern New Jersey and the City." For a year or two, Billy and Sterling took no action except to pray. (11/252) On Sabbath and on Saturday evening in other things than the direct work before me, and this especially keeps me from prayer. I think now I see that that prayer and fasting unto prayer should be the employment of Saturday night and Sabbath evening. These will be times when Satan will be busy to prevent the word getting root. So also Monday morning. Want of this has kept me from being useful. (12/73) This evening the prayer-meeting was made very useful to instruct and incite me. (12/37) Resolved to pray three times every day this week for the following things: revival in our prayer-meeting, and the my heart may be knit together with the persons I prayed for, in regard to enlarging of soul, I have seen something that seems cheering. (12/59-60) Came home last night wearied and, above all, prayerless. I wish to set apart this week for special prayer to recover from my state. (12/83) I see that the prayers of so many friends who pray for me are, no doubt, the cause of my getting peculiar help in writing the Memoir, and then the Commentary on Leviticus. I have often felt things in study so plainly given me, not at all like the products of my won skill, that this is the way in which I account for them. The Lord sends them because of people praying for me (12/124) Led to think today that my way of praying is chiefly to be by bolts upward, not by very long prayers at one time. (12/139) I see that unless I keep up short prayer every day throughout the whole day, at intervals, I lost the spirit of prayer. I would never lose sight any hour of the Lamb in the midst of the throne, and if I have this sight I shall be able to pray. (12/206) The consideration the Agurs prayer is best, perhaps for me in spiritual things, as it is in temporal things beyond doubt, has led me today to feel much contentedness under less success and influence than I desired. (12/163) I prayed over the names of all my communicants. (12/156) First, he ought to study method in prayer, and observe it. A prayer should have a plan as much as a sermon. In the recoil from the formalism of written and read prayers, Protestants have not paid sufficient attention to an orderly and symmetrical structure in public supplications. Extemporaneous prayer, like extemporaneous preaching, is too often the product of the single instant, instead of devout reflection and premeditation. It might, at first glance, seem that premeditation and supplication are incongruous conceptions ; that prayer must be a gush of feeling, without distinct reflection. This is an error. No man, no creature, can pray well without knowing what he is praying for, and whom he is praying to. Everything in prayer, and especially in public prayer, ought to be well considered and well weighed.' (17/271) Another aid to freshness in prayer - since everything habitual can lead to unhelpful ruts - is to make a habit of asking today for others the identical things we have sought from God for ourselves in view of what we have read from the Scriptures. For many years now I have written in a note-book - preferably in a brief sentence or phrase - what has been most meaningful in my daily Scripture reading. For instance, my entry yesterday was from 1 Peter 4:2 when I wrote down, `Live ... for the will of God.' That became the principal theme of my praying for myself and then for others. Today it was `the Spirit of glory and of God rests on you' (1 Peter 4:14), and I found my thoughts turning to the manner in which each Person of the Trinity is referred to in relation to glory (Ephesians 1:17;1 Corinthians 2:8), and that glory is our ultimate destination. Stirred to pray that I may realise afresh the wonder of my salvation in Christ, I prayed the same for those in my prayer diary today. This makes prayer fresh and different each day -and, more important still, relevant and in accord with God's will. One unique benefit of praying regularly and systematically for those for whom we have spiritual responsibility is that it prompts concern and action. It is frequently used by the Holy Spirit to create a sensitivity to people's needs. I know of nothing that surpasses this kind of regular praying in making me acutely aware of blessings and benefits for which I should be asking God for others. In addition, we should always pray for members of the flock as their names come to mind throughout the day, sometimes for no apparent reason. No prompting to pray is to be ignored, and often we discover later that there was an acute need in the lives of those for whom we prayed. (20/66,67) While I have not done it as often as I would have wished because of busyness - and so it maybe something of a counsel of perfection - I have found great benefit in setting aside a morning or half a morning once or twice a year to pray through my preaching plan fora new session, perhaps even fora whole year. My purpose has been to keep the balance between Old and New Testaments, between doctrine and ethics, and between the exposition of doctrinal passages and character studies. I have to admit that God has been gracious in guiding me as I have gone along so often, but forward planning in an attitude of prayer is eminently worthwhile. (20/68) One of my chief reasons for agreeing to preach tomorrow out of my own pulpit was that I might get this day for prayer, so might help my people far more than by ordinary preaching. (12/270) Oh how we need to wake up to how much nothing we spend our time doing. Apart from prayer, all our scurrying about, all our talking, all our study amounts to nothing. For most of us the voice of self-reliance is ten times louder than the bell that tolls for the hours of prayer. The voice cries out: you must open the mail, you must make that call, you must write this sermon, you must prepare for the board meeting, you must go to the hospital. But the bell tolls softly: Without Me you can do nothing (23/55) Henry Martyn, an early missionary to India, frequently complained of the time it took him to prepare his sermons, a task which did not come easily to him. He lamented his shortness of prayer through incessant sermon-making. After listening to Charles Simeon preach one evening, he wrote, Mr. Simeon, in his excellent sermon tonight, observed that it was more easy for a minister to preach and study five hours than to pray for his people one half-hour. (H.E. Hopkins: Charles Simeon, Hodder and Stoughton, p. 147) Most would agree. The next piece of sermon preparation always seems more urgent than the time we should give to prayer. (20/61) P - Lord save me from pride and sloth, my two great enemies; keep me, oh keep and preserve me! (15/132) Billy became alarmed and confused. The expectancy was immense. He had invitations to all the major cities of Britain. He wondered whether he should abandon his imminent preaching tour in continental Europe, and crusades scheduled in America, and after a rest return to Britain in the late summer for as long as needed. Weighing on him even more than canceling crusades was a fear lest "there was too much interest in me as a person .... There might be a Billy Graham sect forming, and I might do something to hurt the church in Britain. On the morning before the rally, the pain returned. Billy refused a stronger painkiller because it would make him sleepy. He mused to John Bolten, at his bedside: "Why is God doing this to me? ... I know what it is. I have just had a wonderful crusade in England. God has blessed me beyond imagination, and now I'm going to preach in Hitler's stadium before 100,000 people. And I would have probably talked to them in my own strength. God is humbling me. He is not going to divide his honor with anybody. He is telling me to lay everything at his feet and ask him to fill the empty Billy with his own strength. (11/76,77) R - Despite the fact that the pastor is a public figure, he is, as well, an individual with his own physical, psychological, spiritual, and emotional needs. Because of the excessive demands that sometimes greet him in his professional life, often it is easy for him to become absorbed in his tasks and ignore those important personal needs. As result, little by little he may lose the vitality and freshness with which he began his work, and eventually he may experience a classic case of burnout, even becoming a casualty to pastoral service. (19/24) The pastorate is rigorous work and the demands of the job dictate that the pastor be alert and even-tempered as much as possible. Proper rest and nutrition as well as a sensible vitamin consumption certainly will help. (19/26) Father because I was taking too much time for active work, and too little for prayer. I see distinctly that my bodily health goes along with my care to observe times for prayer of some length; it is a rest for soul and body which the Lord wishes me to cherish. Today concluded the third year of my ministry in Glasgow, and this fatherly chastisement at such a time, in order to recall me to more prayer, is not to be overlooked. (12/197) I cannot effect even this unless I get help from the Lord to go earlier to bed and rise at six; and spend from six to eight in prayer for myself, my parish, and the cause of God through the world. Oh, if I could do this all the days of my life while I have health, for I have never yet succeeded in such resolutions, and never yet have I given much time to prayer daily. (12/71) Added to those is recreation. I like to define recreation as anything a person likes to do that is not a part of his job. Some pastors opt for rigorous athletic pursuits. Others choose more sedentary activities. Whatever a person chooses to do, he should do it on a regular basis and out of range of a telephone. He should consider it an important part of his weekly schedule. There are times when the pastor will include family or friends in his recreational plans. There are other times when he needs to be alone, free of pressures, allowing his chosen form of recreation to recreate him. (19/26) Every pastor should have at least one day a week off. This is a necessity, not a luxury, if he is to maintain any efficiency in the pastorate. (19/26) Putting in long, stressful hours in the Lord's work doesn't grant one immunity from the laws of health. The minister must eat nutritionally, sleep sufficiently and live relaxingly. I had to learn the lesson of relaxation the hard way. In my early years, unable to do all the things I thought should be done, I frequently worked till midnight or later, often without taking a day off. (24/10) While physical skills and abilities are not essential for the work of the ministry, a body capable of withstanding the rigors of the work most certainly is. Sleepless nights, long hard days, emotionally tense and draining sessions all soon take their toll. To sustain such a vigorous and exhaustive pace as the ministry requires, one must develop both the concern and ability to care for his physical welfare and a body that has been disciplined and trained to meet the demands. Health helps in the ministry. It is true that, as Schmidt says, John Calvin did not enjoy good health: His circulation was out of order. He suffered from hemorrhoids complicated by ulcers. His toes were swollen by gout. Chronic rheumatism forced him to hobble about dragging his right leg. He became at times transfixed by piercing pains due to stones in the kidneys. He had difficulty in breathing. He spat blood. He was regularly shaken by spasms of fever. But he would not tolerate any interruption to the work of his ministry.5 But three facts must be noted about Calvin. (1) He must have had an extraordinarily tough constitution to be able to press on toward his many achievements under such formidable organic disabilities; (2) he had helpassistants, secretaries, etc.; (3) he cared for his body and took measures to preserve what physical abilities he possessed. While God can use anyone with any sort of body to achieve His purposes, ordinarily for the sustained steady labor of the pastorate, the work to which He calls His servant requires a strong, healthy, well-disciplined body. At the very least, one must agree that the minister, who is to be an example in all things, must lead his flock in demonstrating how to care for the temple of the Holy Spirit. Whatever his body's condition, with all its limitations, his task is to hone it to its sharpest edge, making it capable of becoming as effective an instrument in the hand of God as that body can be. Among other things, good eating and sleeping habits as well as other health concerns should play controlling roles in both the planning and execution of scheduling and routine activities. Adequate (not excessive) sleep is essential. Significant sleep loss can cause irritability, suspicion and, when excessive, even every effect of LSD. Nothing should need to be said of the importance of maintaining an unoffending bodily and physical appearance. Yet there are ministers who reek of B.O.; others have such foul breath that one could not speak with them for five minutes straight. Some look so shoddy or unkempt most of the time that members of the congregation are ashamed to introduce them to a friend. In short, since a man is a whole man (you accidentally hit your thumb with a hammer and it affects all that you do; even a slight fever can change one's entire outlook), the pastor must not neglect the body,' but rather will recognize that it is in the flesh and through the body that he has been called to carry out the work of the ministry. Worn, unalert bodies hinder ministers in their preaching and ministerial duties. Since the man is a whole man, it could not be otherwise. Of course, the psychosomatic factor cuts both ways. To care for the body means also to refrain from worry, bitterness, resentment, fear and whatever sinfully-expressed bodily emotions may harm the body by causing ulcers, colitis, depression, paralysis, and a host of other maladies. The process is reciprocal: worry leads to ulcers, ulcers may become the occasion for more worry or fear, which leads to more ulcers, ad infinitum. (25/20,21) W. A. Criswell was an admirer of the nineteenth-century British Baptist preacher, Charles Haddon Spurgeon. He had every book Spurgeon had ever published, and he studied Spurgeon's life and ministry extensively. I asked Dr. Criswell one day what Spurgeon died from. He answered, "He ate himself to death." Spurgeon became obese and died at fifty-seven years of age. Dr. Criswell's answer may have been an overstatement, but the truth is still there: Pastor, no matter how successful you are, keep your weight under control. (27/206) There was a swimming pool to which Civil Servants had free access, and several times a week Tom started swimming laps during his lunch break. In the winter he would use the same block of time to skate for miles on the frozen Rideau Canal. Tom's journals, not so regularly written during this period, begin to reflect a lighter tone. Throughout the years those journals always maintain a certain level of introspection, self-examination, and contrition, but they begin to sound less desperate, more confident in the sheer grace of God. Sometimes, too, denominational and other Christian leaders were turning to Tom for accurate translation of materials that needed to be in both languages, which, of course, was work he not only handled well but thoroughly enjoyed. (1/17) R - Last Wednesday I passed easily and comfortably through the examination before the Presbytery, previous to entering the Divinity Hall. It led me to review the steps of my life. I always kept back till I was in Christ, before I could think of entering the Hall; and this made me choose to remain behind two years, when I might have pressed forward. (12/18) I feel afraid of myself on the ground that I am less prayerful that I used to be, although often more helped in preaching than ever, and I am less full of praise than I used to be, having very little pleasure in this yet; also tempted much to be content with very little of Scripture. I am amazed at my coolness, even callousness, though God is thus honoring me by the evidence of His Spirit among us, yet now this forenoon I feel both fear and great joy: it is a very awful and serious time. (12/82) Tomorrow is the anniversary of my ordination day. I feel my unholiness, my prayerlessness and my want of solemnity and sense of responsibility. I seem to have done nothing at all for this people, and I wonder much and my indifference to the salvation of the old minister; and my little regret at the expressed indifference of neighbouring clergymen. I feel also a great deal of envy at hearing of others success. (12/85) R - I perceive that while seeking a revival I have been expecting and seek it a little within my own soul (12/42) The chief reason for a measure of caution in Watts and Guyse was that so much had happened England since the age when conversions of the kind described by Edwards had been more common. The prevailing mood, even in many churches, was against the need or expectation of any emotion in those professing to be Christians. Watts and Guyse mourned that fact and believed that things would change in any God-given revival. This was clearly their main concern in promoting the publication of Edwards: May a plentiful effusion of the blessed Spirit also descend on the British isles, and all their American plantations, to renew the face of religion there! (3/122) For Packer, three major principles could be discern lying behind the biblical witness to revival within the church. First, we need to recognize the need for revival. Second, we must be clear that we cannot create or work up revival. WE can remove hindrances to revival, but we cannot restore life. While we can humble ourselves before God, raising us up is something which God alone can do. The corollary of this was clear: just as we cannot ensure revival by our preparations, so we cannot preclude it by our lack of preparation. This for Packet, was a particularly encouraging thought. Third, we should be praying for revival. For packer, the theological analysis he had just presented should lead directly to prayer. If revival is a work of God, we should be crying out to God to do what he alone can do, and we cannot do revive his church. (7/96) S - If there was any particular day which showed the extent to which Murrays pattern of life was not based upon contemporary religious standards, it was the Lords Day. He wholeheartedly believed in the theological principles that lay behind the teaching of the Westminster divines on the holiness of the first day of the weeks and embraced their high view of the implications of that teaching: This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs before hand, do not only observe an holy rest all the day from their own works, words and thoughts about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship and in the duties of necessity and mercy. Murray would not enter into general aimless conversation, which had no relevance to spiritual things, on Sundays. If students went with him in his green Plymouth car the fifty Minutes drive to Knox Church on Sunday mornings the conversations would need to be upon Christ and the Bible. Sometimes, if his companion was of the same spirit, the whole journey might be spent in song, for there were large sections of the Psalter which he could sing by heart to the appropriate tunes. When a student took an opportunity on Sundays to ask such a question as, Marked our papers yet, Mr. Murray?, he would receive no answer, but, lest there be any misunderstand, the next day Murray might well take special care to seek out the questioner and walk with him, arm in arm, across the campus. On Sunday evenings he did not return to Knox, but when to the nearby Calvary Orthodox Presbyterian Church; after which he would return alone to his room or eat dinner with one of two like-minded friends. Those who did not share his convictions on the Fourth Commandment were likely to see little of him on the Lords Day. Murrays rigorous adherence to what he saw as scriptural principles, it must be said, did not lead him to follow a mere external routine of conscientious duties. Love was the mainspring and, while he would never deviate from principles, his spirituality might lead him to react to situations in a manner that initially took his keen-eyed students by surprise. Norman Shepherd records the following example: On one occasion several of us were standing with Professor Murray by the bulletin board in Machen Hall, in which, at that the time, virtually the whole seminary, exclusive of the library, was housed. As we talked informally, a mother and her four or five year old son came up to us. It was the spring of the year, and the boy had carefully decorated an Easter egg for Professor Murray and now wanted to make the presentation. We watched as the good man accepted the gift with hearty thanks, reinforced with a hug for the child. Pharisees that we were, as soon as mother and child were out of ear-shot, we pounced on the teacher (in a nice way of course) how could one who was opposed to the observance of religious holiday accept the gift? (5/41, 45, 60) S - He sensed this weakness. "I am less fearful of the enemies than of my own heart." (8/86) Also, I learned to-day that there is something in my manner, both in private and public, which does not commend itself, but rather gives the idea of feebleness. (12/53) I have seen now that my object in asking to be means of conversion to souls has been very much to have glory to myself; but God has been showing me that in the work Himself is the only true agent so that If I desire this work I never can have glory at all, just being an instrument to give a blessing. (12/60) S - Self-righteousness is as rapid a road to ruin as outward sin itself. Self righteousness is as much an insult to God as blasphemy is. Often, men have a soft South wind blowing, and things go easily with them, and they believe that through their own doings they shall assuredly find the Port of Peace. Whatever seeming safety they may have today will only deluded them. It must end in destruction., and it is therefore a thousand mercies when they find it out soon enough to get a better hope of being saved than this, which will certainly deceive them. Oh, that working for salvation! What slavery it was, but what small results it produced. (15/68-69) S - Too much joking and levity to agree with my notions of what a Sunday-School teacher should be. Lord, keep me from the evil of the world, let me not be led away; but if these are Thy people, help me to serve Thee better than they, and to be more like my Master! (15/133) The calling and profession of the clergyman demand eminent spirituality. An ordinary excellence is not sufficient. The Christian minister, by his very vocation is the scared man in society. By his very position, he is forbidden to be a secular member of the community, and hence he must not be secular either in his character or his habits. It is true that the clergy are not a sacred caste, yet they are a sacred profession. Hence society expects from them a ministerial character and bearing, and respect them just in proportions as they possess and exhibit it. (17/282) God bestows a blessing upon intellectual seriousness, upon devotion to good books, and upon a meditative spirit. It is true that the learned man is oftentimes proud and evangelical; but would ignorance render him any less so? In order to convert a proud scholar into a meek and lowly Christian, it is only necessary to take away his library, and strip him of his acquisitions? (1/2897) S - I had only been a personally committed Christian for a few weeks. Like the other C.U. speakers I had heard, John Stott came over to me as one who seemed to know Jesus personally and who loved Him. They were all such happy, free men with a deep, sincere and very clear Christian message. I was drawn to them in a way that I could not have explained at the time. I knew instinctively that here at last was the Christian message as I had always felt it must be somewhere All this hit me during those summer months at Bedford School as I recognized a common something in the lives of certain boys at the school, and above all, in the C. U. speakers that we heard week by week. John Stott typified them all. He was real. He cared for us boys. He was honest about our questions. What struck me about him also struck my parents who one day invited him to lunch. They found him very attractive. (4/130) S - I sang with joy Psalm 33 : 5, 6, 10, 11. After reporting the consultation with his lawyer and further meditations he writes "I sang with joy of soul Psalm 34 : 1-5, 8-11. How is it possible, that Christians, who have learned in some measure to understand their spiritual need, can find no adequate food in the abundant source of divine comforts, the Psalms of David, and must yearn for, yea even fight for songs of human origin, introduced with the objective of pushing the beloved Psalms out of the Church.... It is still true what is said by the statesman Moser, in his witness for the Psalms: 'Whoever has not been in great inward or outward need, understands not the Psalms.' " (8/72) T - Preached again to them in the afternoon; and observed the Indians were more sober than before: but still saw nothing special among them; from whence Satan took occasion to tempt and buffet me with these cursed suggestions, There is no God, or if there be, he is not able to convert the Indians before they have more knowledge, &tc. I was very weak and weary, and my soul borne down with perplexity; but was mortified to all the world, and was determined still to wait upon God for the conversion of the heathen, though the devil tempted me to the contrary. (10/174) The sins I had most sense of, were pride and wandering thoughts whereby I mocked God the former of these cursed iniquities excited me to think of writing preaching, or converting heathen, or performing some other great work that my name might live when I should be dead. My soul was in anguish, and ready to drop into despair, to find so much of that cursed temper. With this and the other evil I labored under, wandering thought, I was almost overwhelmed, and even ready to give over striving after a spirit of devotion; and oftentimes sunk into a considerably degree of despondency, and thought I was more brutish than any man (10/185) T - I purpose, through the Lords grace, to mark once a week what things seem most remarkable to be thankful for. (12/130) T - I see that the Baptists whole public ministry was little more than a half-year. Well, the Lord may make all these times of my life just a preparation for some on half-year of usefulness in the future. (12/163) V - I have thought a lot about you during the past week and of all the things that have happened to us during the past six to eight months. I feel we ought to thank God for having brought us together and for having given us the privilege of working together in the Great Cause. I have a curious feeling these days which I have never experienced on any previous holiday I somehow cannot relax and forget my work as I used to. In a reply to this letter, E. T. Rees expressed his doubts about the two venues which the Lloyd-Joneses had chosen for holidays places where they were surrounded by relatives. To this his minster replied in the course of another August letter: I think that you are probably right in what you say about the respective merits of Newcastle Emlyn and London for holiday purposes. The last night we were at Newcastle Emlyn, I got to bed at 5.a.m! Your words therefore were most appropriate. There is absolutely nothing of interest to tell you. My days are spent in a capricious manner. I am ashamed to say that I have only succeeded in being downstairs before lunch, twice, since we left Aberavon! The rest of the day, I lounge about, doing nothing my brain at the moment is probably the consistency of a turnip. While authors such as Edwards were regular reading, certain large works, less directly related to preaching, he reserved for holiday reading. By the late 1920s hed come to organize his annual holidays so that the mornings were almost invariably spent with a major theological volume. One of Elizabeths childhood memories is of herself in a bathing costume playing in and out of the pools on the beach, while her father sat, fully clothed in a dark grey suit, complete with shoes, socks and hat, leaning against a rock and reading Brunners the Divine Imperative! (9/163-164, 254) In the early months of 1957, Billy spent most of his time in Montreat, studying, praying, preparing sermons, and seeking to deepen his spiritual life. As Billy recollects, "I also knew I needed rest and exercise to be prepared physically for the demanding road ahead of us. Those were days of peace, relaxing in the spring sun, and spending time with Ruth and the children." And time after time he walked to the top of the mountain behind their new home and, as Billy recalls, I stood there "for hours at a time, calling upon God and exercising what little faith I had in believing that New York City could be touched by the Gospel of Jesus Christ." (11/87) SUMMARY Not only does the ministerial calling and profession require eminent piety, but it tends to produce it. By his very position, the clergyman is greatly assisted in attaining to a superior grade of Christian character ; and if, therefore, he is a worldly and unspiritual man, he is deeply culpable. For, so far as his active life is concerned, his proper professional business is religious. The daily labour of the clergyman is as truly and exclusively religious as that of the farmer is agricultural, or that of the merchant is mercantile. This is highly favourable to spirituality. Ought not one to grow in grace whose daily avocations bring him into communication with the anxious, the thoughtful, the convicted soul, the rejoicing heart, the bereaved, the sick, and the dying ? Ought not that man to advance in the love and knowledge of God whose regular occupation from day to day it is to become acquainted with the strictly religious wants and condition of the community, and to minister to them ? If the daily avocations of the mechanic have a natural tendency to make him ingenious and inventive, if the daily avocations of the merchant tend to make him enterprising and adventurous, do not the daily avocations of the clergyman tend to make him devout ? The influence of active life upon character is, in its own place and manner, as great as that of contemplative life. A man is unconsciously moulded and formed by his daily routine of duties, as really as by the books he reads, or the sciences he studies. Hence a faithful performance of clerical duties contributes directly to spirituality. 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