Public Prayer

by WILLIAM PERKINS (1558-1602)billyperkins

We have been considering the preaching of the Word. Now, finally, something should be said about leading in public prayer. This is the second aspect of prophesying. In it the minister is the voice of the people in calling upon God (1 Sam. 14:24; Luke 11:1).

In this connection we should note the following points:

1. The subject of public prayer should be, first, the deficiencies and sins of the people, and then the graces of God and the blessings they stand in need of (1 Tim. 2:1, 2). Tertullian says, ‘We do all pray for all emperors, that they may obtain a long life, a quiet reign, a safe family, courageous armies, a faithful council, loyal subjects, a peaceable world, and whatsoever things are desired of a man and of Caesar.’ Again, ‘We pray for emperors for their ministers and powers, for the state of the time, for the quietness of their affairs, and for the delaying of their death.’ The Lord’s Prayer covers these areas under six headings: God’s glory, God’s kingdom, and our obedience, the preservation of life, the forgiveness of sins, and the strengthening of the spirit.

2. The form of prayer should be as follows: One voice, that of the minister alone, should lead in prayer, the congregation joining in silently but indicating their agreement at the end by saying, ‘Amen’ (Neh. 8:6; Acts 4:24; 1 Cor. 14:16). This was the practice in the early church, as Justin says: ‘When the president has finished his prayers and thanksgivings, all the people present cry out with a favourable approbation, saying, Amen.’

3. But the one voice which expresses the corporate prayers of the congregation needs to be understood (1 Cor. 14:15). It should not lead in prayer in a jagged and abrupt fashion, but with a steady flow of petitions, so that empty repetitions are avoided (Matt. 6:7).

4. There are three elements in praying: (i) Carefully thinking about the appropriate content for prayer; (ii) Setting the themes in an appropriate order; (iii) Expressing the prayer so that it is made in public in a way that is edifying for the congregation.

To the Triune God be the glory!

Impassibility

Impassibility (from Latin in-, “not”, passibilis, “able to suffer, experience emotion”) describes the theological doctrine that God does not experience pain or pleasure from the actions of another being. – Wiki

Sermons on the subject here.

Okefenokee Sacred Harp Singing

fasola

A fan of traditional Sacred Harp?

This essay explores “Hoboken-style” Sacred Harp singing of the Okefenokee region of southeast Georgia and northeast Florida. It considers the history of this tradition, distinctive characteristics of this variant of Sacred Harp, and how “Hoboken-style” leaders have negotiated rapid change while maintaining core values of memory, legacy, and spiritual meaning. Sacred Harp singing in the Okefenokee dates to the mid-1800s, but, remarkably, local singers rarely sang with outsiders until the 1990s. Two important sound recordings from Florida Folk Festivals (1958 and 2000) serve as sonic benchmarks and as points of analytic departure for understanding the recent hybridization of Hoboken-style singing.

Check out the rest here. Complete with audio samples.

Yours in the Lord,

jm

EVANjellyFISH: The Creedless Christian

B. H. Carroll:
carroll
“…I want to say first of all is that it is a time that men speak disparagingly of creeds. You hear it on every side, ‘I believe in religion but I don’t care anything about theology. I love flowers but I don’t care anything for botany. Let’s have a religion without any dogma.’ Men take great credit to themselves in these utterances that they are free from the enslavement to dogmas. You must not take these people too seriously. They either don’t know what they are talking about, or else know what they say is utterly unworthy of human respect. There never was a man in the world without a creed.”

One example of how a creed or confession finds its foundation in scripture:

“…from the 8th chapter of Romans and the 34th verse. I am showing you how creeds start and confessions of faith start and how absolutely impossible it is to make light of them. Thus says Paul, ‘Who will lay anything to the charge of God’s elect? It is God that justified. Who is he that condemneth? It is Christ that died,’ (now comes the statement of the creed): ‘yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.’

Now there is a creed. That creed contains four elements:
(1) Christ died;
(2) Christ rose;
(3) Christ exalted to the right hand of the majesty on high;
(4) Up there Christ ever liveth to make intercession for us.

What is the value of that creed? By that creed, accepted in the heart and confessed with the lips, the man who so accepts and confesses is immune from any charge that angel or devil or man can make against him: ‘Who shall lay any charge to God’s elect?’

Now you just might as well proclaim yourself a simpering idiot as to stand there opposing those four things and say, ‘Oh, let’s not have any dogmas, creeds and confessions of faith; let’s have religion.’ How can you have a creedless religion? You had just as well adopt as your god a jelly-fish floated up on the beach, that has no backbone, merely a pulpy mass, as to say, ‘I want a religion without a creed.’ A man cannot have a religion without a creed and the religion he does have is not worth anything unless it is avowed. The avowal of it is a confession of faith. Now Spurgeon in his great sermon on the text I have just read called these four doctrines the four pillars of salvation. On top of these four pillars the superstructure is erected. If you pull down the pillars you pull down that which rests upon the pillars. If you take away the death of Christ, the resurrection of Christ, the enthronement of Christ or the intercession of Christ, the house of salvation falls.

Notice again the practical effects of it. In this same 8th chapter of Romans:

‘Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril or sword? Nay, in all of these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.’

If my creed was some inarticulate thing, if it was nebulous like a spray of star dust in the skies, or if it was shifting like the change of the shapes of floating clouds, or if it was traceless like the track of a serpent across a rock or the flight of an eagle through the air, I never could say, ‘I am persuaded.’ The persuasion takes possession of my heart and of my soul that no power above nor below, no distress, no famine, no peril, no nakedness, no spirit, no devil, no future, no past shall ever be able to separate me from the love of God in Christ Jesus our Lord.

A man without a creed cannot have that persuasion.”

source

Of dealing with Hereticks and Blasphemers

pleading1Keach,

As touching Hereticks or Heresy, the same Censure, when they are convicted, ought to pass against them; Heresy is commonly restrained to signify any perverse Opinion or Error in a fundamental Point of Religion, as to deny the Being of God, or the Deity of Christ, or his Satisfaction, and Justification alone by his Righteousness, or to deny the Resurrection of the Body, or eternal Judgment, or the like. Yet our Annotators say, the Word signifies the same thing with Schism and Divisions; which if so, such that are guilty of Schism or Divisions in the Church, ought to be excommunicated also. Heresies are called Damnable by the Apostle Peter; without Repentance such cannot be saved, as bring in Damnable Heresies, denying the Lord that bought them.

Two things render a Man an Heretick according to the common signification of the Word.

1. An Error in matters of Faith, Fundamental or Essential to Salvation.

2. Stubbornness and Contumacy in holding and maintaining it. A Man that is an Heretick, after the first and second Admonition reject. Now that this Rejection is all one with Excommunication, appears by what Paul speaks, I Tim. I. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to Blaspheme.

Their Heresy, or Blasphemy was in saying the Resurrection was past.

Some would have none be counted an Heretick but he who is convicted and conde mned so to be in his own Conscience, mistaking Paul’s Words, Knowing t hat he that is such, is subverted, being condemned of himself. He may be con demned of himself, tho not for his Heresy, yet for his spending his Time about Questions, and strife of Words, to the disquieting the Peace of the Church ; or tho not condemned of himself directly, yet indirectly; according to the Purport of his own Notion, or what he grants about the Point in Debate, &c. Else the Apostle refers to some notable and notorious self-condemned Heretick. It is a great question, whether Hymeneus and Alexander were condemned in their own Consciences, about that Heresy charged upon them, and yet were delivered up to Satan. However the Rule is plain, respecting any that are subverted, and resolutely maintain any Heretical Notion, i.e. after he hath been twice (or oftner) admonished, that is, after all due means used, and pains taken with him, to convince him of his abominable Error; and yet if he remains obstinate, he must be delivered up to Satan; that is, the righteous censure of the Church must pass upon him, as in the case of other notorious Crimes. Heresy is a Work of the Flesh: and hence some conceive such ought to be punished by the Civil Magistrate.

The Glory of a True Church — Keach | Founders