Letters of Samuel Rutherford

The letters of Samuel Rutherford have for long been the constant companion of the most devout minds. Therein we have a treasure, for they are an extolling of the virtues of Christ, and record of “love banquets with my royal, high, and princely King Jesus”. Yes, the glorious greatness of Emmanuel is his constant theme. His heart is full of Christ, and “out of the abundance of his heart, his mouth speaketh”. While love to God was the ruling affection of his heart, love to man breathes from every page of his spiritual letters.

In a short review only one example may be given. It is in a letter to John Gordon at Rusco, “Remember, many go far on and reform many things, and can find tears, as Esau did; and suffer hunger for truth, as Judas did; and desire the end of the righteous as Balaam did; and fight for the Lord, as Saul did; and desire the saints to pray for them, as Pharoah did; and prophesy of Christ, as Caiaphas did; and fear God`s judgements, as Ahab did; and put away idolatry, as Jehu did; and hear the Word of God gladly, as Herod did; and offer to follow Christ, as the servant did, (Matthew 8:19). “And yet”, Rutherford says, “all these are but like gold in colour only”.

“But let us try ourselves, and not rest till we be a step nearer to Christ. I commend Christ and His love to you in all things. Let Him have the flower of your heart and love”.

Publisher: Banner of Truth (April 2006)
ISBN-10: 0851513881
ISBN-13: 978-0851513881

Meet The Puritans With A Guide To Modern Reprints by Joel R. Beeke and Randall J. Pederson

“Meet the Puritans” is a remarkable portrait gallery and a wonderful library of biographies. It is a reader's guide to great Christian literature and a record of an international movement of the Spirit. It is also a personal tutorial in Puritan history and theology, and much more.

The revival in interest and commitment to the truths of Reformed Theology over the last fifty years is due largely to the rediscovery of Puritan literature. “Meet the Puritans” introduces the leading figures of the Puritan movement in England, Scotland, Holland and America, with brief biographies and extracts from their works. All that you ever needed to know about the Puritans and Puritanism has come from the pens of these two distinguished scholars, Joel Beeke and Randall Pederson, who have given their lives to making the Puritan men and their works known and accessible to this present generation. Their work has been painstaking, thorough and comprehensive – a splendid achievement!

Publisher: Reformation Heritage Books (2006)
ISBN-10: 1601780003
ISBN-13: 978-1601780003

Religion Our True Interest by Thomas Watson

Here we have Thomas Watson's most helpful exposition of Malachi 3:16,17. We can do no better than to give the famous preacher's own outline:

,1, A Character of the Godly: i) In general, they were fearers of God; “they that feared the Lord”. ii) in special, a. “They spake often one to another”. b. “They thought upon God's Name”.

,2, The Good Effects of their Piety: i) The Lord regarded; “He hearkened and heard”. ii) He recorded it; “a book of remembrance was written”.

,3, He rewarded it; and this reward consisted in three things. i) God's owning them; “they shall be mine”. ii) God's honouring them; “in that day when I make up my jewels”. iii) God's sparing them; “I will spare them as a man spareth his own son that serveth him”.

Thomas Watson himself says that the main design of this excellent Scripture, is to encourage solid piety, and confute the atheists of this world, who imagine that there is no gain in godliness. Will the world, or men's lusts, give them such noble recompenses of reward, as God bestows upon His followers? It is an unhappiness that, in these luxuriant times, religion should for the most part run either into notion or ceremony.

Publisher: Banner of Truth (June 2006 but re-titled "The Great Gain of Godliness")
ISBN-10: 0851519388
ISBN-13: 978-0851519388

Standing for Prayer Booklet

The practice has been retained in many congregations in Scotland and Ireland, but, sadly, in England, along with other departures, standing for prayer has for some time been discontinued. However, and thankfully, there are signs in some quarters of a growing concern for the purity of worship and, in consequence, there has been a return to the biblically recognized posture for public prayer. It is our prayer that other churches will follow the lead given and that soon we shall see a general reformation in this area.

This booklet is now available price £0.34 + P & P. For a copy, please contact Rev. Aaron J. Lewis at

The best news

News is now available to those who desire it, 24 hours of the day, seven days of the week, from all over the world. With the modern media, news travels very quickly, so fast, that much of what is received has only just happened. In a matter of hours the world was shocked by the terrorist attack on the twin towers, and recently, the disasters in Burma and China. The news spread, and as it did, be sure many prayers were uttered. News from, as it were, 'the home front', is, have you noticed, often shocking and disturbing. Much of the news, would you not agree, does not bring us joy.

The Bible, which is God's Word, brings us news, which does not bring joy to our hearts, for there is the news of sin, death, punishment and Judgment. However it also brings to us the best news that you will ever hear, for it tells us of the Gospel of the Lord Jesus Christ. In Luke 2: 10 & 11, the shepherds were told by the angel, ”Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” Oh what wonderful news! By Jesus Christ, through what He has done, particularly suffering and dying on the cross because of sin, one can be saved, forgiven, have a life with God, and go to heaven, rather than that other place. Do you truly know this good news? In God's hymnbook in the middle of the Bible, we read this; “Blessed is the people that know the joyful sound:” Psalm 89:15 Are you happy to hear the gospel? and then, further, are you truly happy, because you know the gospel? If not, look unto the Lord, repent of your sins and believe the Gospel. Jesus said, “Come unto me” He says that today, for He is alive, there in heaven above.

2008 Anniversary Sermons Online

You can now listen to the sermons preached at the 157th Anniversary of Crosslanes Chapel by Rev. John Thackway:

Isaac intreated the LORD (Genesis 25 v 21)

People, pastor and prospects (Romans 1 v 7-12)

The Lord be with you all (2 Thessalonians 3 v 16)

Also online is a recent midweek meeting sermon on the grace of God, joy and exhortation (Acts 11 v 23) preached on the evening of 13th May 2008.

Edit: Another midweek meeting sermon is now online: the Lord's teaching on judgment (Matthew 7 v 1-5) preached on the evening of 4th June 2008.

Forthcoming Events, the Lord Willing

157th Church Anniversary

10th & 11th of May 2008

Rev John Thackway

Autumn Preaching

1st & 2nd of November 2008

Rev William Macleod

158th Church Anniversary

2nd & 3rd of May 2009

Rev John J Murray

Latest online sermon:

Our needs known and provided for (Matthew ch 6 v 32)

preached on the evening of 2nd April 2008.

Church Anniversary 2008

God willing, the 157th Anniversary of Crosslanes Chapel will be marked by a Service at 6pm on Saturday 10th May, at the church.

The preacher will be the Rev. John Thackway, minister of Holywell Evangelical Church, North Wales and editor of the Bible League Quarterly.

Refreshments will follow the service.

Rev. Thackway will also preach on the Sabbath (11th May) at 11am and 6pm.

Edit: the anniversary sermons are now online.

More online sermons

You can now listen to the following two sermons:

Worshipping in the presence of God, with the brethren, with a thankful heart (Exodus ch. 18 v. 12), preached on the morning of 23rd March 2008.

Ye cannot serve God and Mammon (Matthew ch. 6 v. 24), preached on the evening of 26th March 2008.

Listen online

To complement the recently published Sing Psalms unto Him, listen to the young people of Crosslanes Chapel singing Psalm 72 v 17-19 (tune Effingham), Psalm 95 v 1-2 (tune Lloyd) and Psalm 122 v 1-4 (tune Free Church).

Also now available is another gospel sermon "The time of love" (Ezekiel 18 v 8) preached on the evening of 24th February 2008.

Sing Psalms unto Him Volume 1

Twenty Psalms to introduce young people to God's Hymnbook.



Dear young people,

The ‘Book of Psalms’ which is found in the middle of the Bible, is God’s hymnbook. The Lord Jesus Christ, who is the Saviour, sang from this hymnbook when He was here upon earth. On His own, with His disciples, and in those places of worship He attended, He from His heart sang these heavenly songs. He found much joy, pleasure, and comfort in doing so.

The Lord tells us we are to sing, and, further, that we are to sing Psalms. In Psalm 105: 2, we read "Sing unto Him, sing Psalms unto Him:"

The Lord Jesus Christ has left us an example. Follow the Saviour in the singing of Psalms, and discover the wonder, the depth, the comfort, and the great joy there is to be found in them.

These 20 Psalms are taken from God’s hymnbook and are put together in this little book to introduce, and encourage you to sing Psalms!

For copies of this book please contact Rev. Aaron J. Lewis at .

Edit: you can now listen to the young people of Crosslanes Chapel singing psalms.

Gospel Sermon: Jeremiah ch. 17 v. 7

Listen to this sermon preached at the evening service on 27th January 2008.

The Proclaimer, Winter 2008

The Trinity
William Tyndale
Salt Cellars
News of the Fellowship
Book Recommendations
Psalm 3

'Not forsaking the assembling of ourselves together as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching'.

Psalm 3

Metrical Psalter 1650:

1 O Lord, how are my foes increas'd?
against me many rise.
2 Many say of my soul, For him
in God no succour lies.

3 Yet Thou my shield and glory art,
th' uplifter of mine head.
4 I cry'd, and, from His holy hill,
the Lord me answer made.

5 I laid me down and slept; I wak'd;
for God sustained me.
6 I will not fear though thousands ten
set round against me be.

7 Arise, O Lord; save me, my God;
for Thou my foes hast stroke
all on the cheek-bone, and the teeth
of wicked men hast broke.

8 Salvation doth appertain
unto the Lord alone:
Thy blessing, Lord, for evermore
Thy people is upon.

Notes by John Brown of Haddington:

A Psalm of David, when he fled from Absalom his son.

Having beheld the royal dignity of my Redeemer, let me here behold the joy, the peace, the safety of the redeemed, amidst their distresses innumerable. Here David, driven from his holy capital and high throne, by his rebellious son Absalom, (1.) Complains to his God of the number and malice of his enemies, ver. 1-2. (2.) He encourageth himself in his God, as the source and subject-matter of his safety, joy, and honour, ver. 3. (3.) He recollects, how, on former occasions, his troubles had driven him to his prayers; how he had always found God ready to hear and grant his requests; how safe and easy he had lived under his protection; and how effectually he had broken the power and restrained the malice of his enemies, ver. 4-5, 7. ( 4.) Triumphantly trusting in God, as the salvation and blesser of his people, he silenceth all his fears, and pours forth his prayers for new protection and deliverance, ver. 6, 8.

Think, my soul, of Jesus, who, when bulls of Bashan compassed Him about, trusted in God, that He would deliver Him. In all my distress, let me pour out my heart before him, believing in him as God, even my God. Let me always rejoice in the great God my Saviour. Let me trust in Him at all times, that as He hath delivered, and doth deliver, so He will deliver me.
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God’s hymnbook found in the middle of your Bible has a place within my life; the songs touch the heart and therefore cause me to value them as precious. May I ask, is it precious to you? You may of course read from it, but have you neglected to sing from it? Consider our Saviour sung from it here upon earth. He sung from it, because He loved it, was in full agreement with its place within the worship of God, and, further, desired to set you an example. These inspired songs were sung from His heart, and He knew great comfort and joy in singing them. My dear friends, He desires you, and wants you to sing from them. “Let me here thy voice”, Song of Solomon 2: 14.

Let every minister promote this glorious hymnbook. Let every church and home have a Psalter. Let these glorious Psalms, hymns and songs that we have in the Psalter, be sung with such freshness, and be heard from every Church and Chapel of this old country of ours! May God yet bless the cause of Psalmody in a great way, to the glory of His name, and to the blessing of His Church.

Aaron J Lewis

Book Recommendations

Exposition of the Shorter Catechism (James Fisher)
Systematic Theology (John Brown)
The Songs of Zion (Michael Bushell)

Quotations from "The Salt-cellars", C.H.Spurgeon

If Christ be so sweet to thee, sin will be so bitter to thee.

If Christ lights the candle, Satan cannot blow it out.

Jacob saw angels ascending and descending, but none standing still.

Jesus Christ is light to the eye, honey to the taste, music to the ears, and joy to the heart.

Jesus Christ to a believer is fairer than the fairest, sweeter than the sweetest, nearer than the nearest, dearer than the dearest, richer than the richest, and better than the best.

Jesus has many lovers of His crown, but few bearer of His cross.

Jesus lived that He might die, and died that we might live.

It is the devil’s masterpiece to make us think well of ourselves.

If you would know the heart of your sin, you must know the sin of your heart.

If you are God’s child, behave yourself accordingly.

If in God you delight, you shall have songs in the night.

I have a great need of Christ; but I have a great Christ for my need.

Faith sees God, and God sees faith.

Faith honours Christ, and Christ honours faith.

Fiery trials make golden Christians.

Faith’s eye sees in the dark.

Bless God heartily though He afflicts you heavily.

Be all for Christ, since He is all to thee.

Begin the year with godly fear.

News of the Fellowship

We are greatly encouraged with our youth meetings and children`s work. Their age range is from three to twenty two years! We are praying that more will come along, and that the Lord will speak to their hearts and save them from their sins.

We have consistently distributed Gospels, calendars, and other Christian literature in our locality, and also to Ringwood and Fordingbridge. The Gospel has been faithfully preached in the open air at Ringwood during the spring, summer and autumn months.

We were very pleased to receive two new members during the year.

Our Annual Luncheon was held in January, and was attended by forty people. Our Minister spoke from the words of our Saviour, “Come unto Me”.
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Special Meetings:

Church Anniversary, Saturday, 10th. May. The expected preacher, the Lord willing, is the Rev John Thackway, from Holywell, North Wales.

Autumn Meeting, Saturday, 1st. November. The expected preacher, the Lord willing, is the Rev William Macleod, from Glasgow.

William Tyndale

William Tyndale`s life spanned a most important period in the history of Britain, when she moved out of the “Dark Ages” and entered a new age illuminated by the light of God`s Word shining upon God`s people. When he was born, the country was full of gross religious superstitions, and in bondage to a professedly “Christian Church” power which persecuted genuine Christians, and impoverished most of the people. Tyndale perceived that at the root of all the problems, both spiritual and social, lay ignorance of God, and of His truth revealed in the Holy Scriptures. The common people were forbidden to read them, and the clergy failed to study and communicate the teaching of the Bible, and the Latin language was unintelligible to most in the land. Seeing the squalor in which most of the working classes lived, and the injustices they suffered from church and state, Tyndale was convinced that it was necessary, “To establish the lay people in the truth”. He reckoned that this could only be accomplished when the Bible was available to them all, in an English translation. Well known is his statement, “If God spare my life I will, before many years have passed, cause the boy that driveth the plough to know more of the Scriptures than the clergy do!”

Little is known of William Tyndale`s early life, but it is very probable that he was born in 1494 on the edge of the Cotswold hills, halfway between Bristol and Gloucester. From grammar school at Wotton-under-Edge, Tyndale was sent at the age of 12 to Magdalene College in Oxford, to receive grounding in Latin. He obtained his B.A. when he was 18, and his M.A. at 21.

Scripture was studied at Oxford, but only after years of brainwashing ensured that nothing of spiritual value could be derived from it. Theology could not even be studied till the entire Arts course was studied first. Tyndale wrote, “In the universities they have ordained that no man shall look in the Scripture until he be noselled in heathen learning for eight or nine years, and armed with false principles, with which he is clean shut out of the understanding of Scripture.” This system of instruction ensured that Romish heresies would be taught, and that gospel light be extinguished, and thence the students would be denied spiritual blessings from the Word of God.

But in spite of his acute dissatisfaction with the place, Tyndale persevered at Oxford, and was most likely ordained in 1521 at the age of 27. Shortly after his ordination he took up an appointment as tutor to the two young boys of Sir John Walsh, a long standing friend of Henry VIII, and twice High Sheriff of Gloucestershire. He also did much preaching at this time in the Bristol area, and inevitably attracted the scornful attention of the local clerics, because of his biblical zeal, as had happened a century and a half before, under John Wycliffe.

Despite persistent efforts to find a commission for his work of translating the Scriptures, by 1524 he resigned himself to the fact that he would need to go abroad to take up this work. So Tyndale left London for Cologne where he would be able to find a printer who was willing to co-operate with him. He knew, however, that by leaving London, he was still by no means out of danger. It was clear that to press ahead with this commission would very probably mean living the rest of his life on the run, evading the Romish authorities, and enduring all manner of setbacks and discouragements.

Sir Thomas More who vehemently opposed Tyndale`s aims and convictions described him as, “a man of good living, studious and well learned in Scripture, and in divers places of England was very well liked and did great good with preaching.” But in a letter to his friend John Frith he wrote, “God hath made me evil-favoured in this world, and without grace in the eyes of men.”

Tyndale was not a man-pleaser: in answering his great calling, he knew he was signing his own death warrant. To translate the Scriptures into the English language was forbidden by the Romish authorities. It is likely that this was due in part to the irrepressible energy of Cardinal Wolsey, that miniature pope and formidable arch-enemy of the Gospel.

We may wonder why the 16th century English Church, while still under Rome`s rule, justified its suppression of the Scriptures, as if they had been something dangerous. Indeed, a law was passed in 1229, whereby the interpretation of the Bible was forbidden to the laity, and was still in force in Tyndale`s time, two centuries later. It is understandable that Rome would feel themselves so threatened by the propagation of Scripture, for it is their conviction that Scripture and tradition together were the Church`s supreme rule of faith, and it is their practice that where these two are in disagreement, it is Scripture that must give way, while tradition remains unchallenged. For Tyndale, however, Scripture alone must be the rule of faith.

In a sermon sixteen years after Tyndale`s death, Hugh Latimer attributed Tyndale`s translation to the providence of God, “Truly we are much bound to God that He hath set out this His will in our natural mother tongue, in English, I say, so that now you may not only hear it, but also read it for yourselves; which thing is a great comfort to every Christian heart.”

Latimer goes on to demonstrate that the Reformation, then making such swift progress, was directly and indispensably attributed to Tyndale`s sacrifice. He quoted Romans 15:4, “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” He goes on to ask with reference to Ephesians 6:17, “How could the lay people have that sword of the Spirit, how could they fight with the devil, when all things were in Latin, so that they could not understand it? Therefore, how needful it is for every man to have God`s Word….only with the Word of God shall we avoid and chase the devil, and with nothing else”.

As knowledge of the Scriptures increased, many were converted. Rome`s falsehood was exposed for what it really was. The process was not immediate. It took thirteen years, after Tyndale`s martyrdom, before English replaced Latin in English Church services.

Seconds before he died, he prayed, “Lord, open the King of England`s eyes”, (Henry VIII). God answered. Within three years the King relented; Miles Coverdale, who had completed the remainder of the Old Testament was permitted to publish England`s first Authorised Version, the Great Bible of 1539.

This was enough. The great dam that Rome had built to stop up the flow of Gospel blessings, the waters of life, had been broken. This flow would be a raging torrent. It would be unstoppable. Praise God for William Tyndale!

The Trinity

Question Six of the Westminster Shorter Catechism

Question: How many persons are there in the Godhead?

Answer: There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.
________________________________

Thomas Watson said, “The Trinity is purely an object of faith, the plumb line of reason is too short to fathom this mystery; but where reason cannot wade, there faith must swim…. This sacred doctrine, though it be not against reason, yet it is above reason”. James Fisher asks, ‘Is not a Trinity of persons, in the divine Essence, an unsearchable mystery?’ He answers, ‘Yes; and so is every perfection of God, which infinitely transcends our thoughts, and finite capacities.’

Here upon earth, we can never expect to, nor will we fully understand, or grasp this great and glorious doctrine; one must wait for heaven, not till then, with perfect minds will we really begin to understand, and grasp it in a fuller way. However, we must believe it and defend it.

In 325 AD the Nicene Creed was formulated. The Creed fenced the doctrine of the trinity against the anti-trinitarian heresies; particularly at that time the heresy called, Arianism. Arius taught, and promoted, that there was only one person, of the divine nature, and, that the Son was the highest created being. It left the conclusion that the Son and the Holy Spirit were not truly God. Later in 381 AD at the Constantinople Council the Nicene Creed was strengthened, the deity of the Holy Ghost was affirmed and certain heresies were condemned, particularly Apollinarianism. Apollinarius had taught erroneous things concerning the humanity of Christ, denying that Christ had no human spirit.

Many heresies have arisen over the centuries; the truth of the Trinity has often been under attack. Today many of us are confronted on the door with the attack by the J.W.’s on the doctrine of the Trinity.

This glorious, true and great mystery must ever be defended, reverently and wholeheartedly here upon earth.

The Shorter Catechism states, There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.

Opening it up, simply consider,

1stly. the ‘Godhead’, and 2ndly. the ‘Persons’

1stly, the Godhead. The Apostle Paul at Athens said to the people, in Acts17: 29, “Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.” Paul writes to the brethren at Rome, in Romans 1:20, “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse”, and then finally, in Colossians 2: 9, “For in Him dwelleth all the fulness of the Godhead bodily.” We have here this word, ‘Godhead’, a word which is often used and thought upon. What actually does the Godhead mean? The Godhead is, the ‘divine nature, essence or being of God’. As we consider the Godhead, we fundamentally declare in light of Scripture that there is only one divine nature, essence, or being: the Godhead.

2ndly, The Persons, This word, I suggest is to be treated with utmost care. In using this word in reference to man, we readily think of one individual human being or essence. However, in considering the Persons of the Trinity, they are not three individual divine natures, or three gods as the Tri-theists believe. Each person of the Trinity is of the same substance; that which stands behind all three of the Persons, is the one Divine essence. All three are the Godhead. John Brown of Haddington writes, ‘every created person is a distinct being….but all divine persons are and must be, one being’. When using the word Person in reference to the Trinity, one must never speak of an individual God. However, one can rightly speak of a ‘distinction’, ‘distinct existence,’ ‘subsistence’, or ‘hypo-sta-sis’. There are three persons in the Godhead.
From this, we affirm, firstly, that all three exist and can all say individually, “I”, and then, secondly, they all can have communion with one another, and enjoy the fellowship and love of each other.

Firstly, They all exist, and can individually say, “I”. The Father, in John 12: 28, said, in responding to the Son, in view of His name, “I have both glorified it, and will glorify it again.” The Son said in John 17:4, “I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do.” And then finally, we read of the Holy Spirit in Acts 13:2, “As they ministered to the Lord, and fasted, the Holy Ghost said, ‘Separate Me Barnabas and Saul for the work whereunto I have called them’.”

Secondly, they all can have communion with one another, and enjoy one another’s fellowship and love. In John 17: 24, we read, “Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world.”

John writing in 1 John 5:7 writes, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” They are in unity and agreement in their testimony. It implies fellowship and communion with each other. Finally, in Revelation 1:4 & 5 we read, “John to the seven churches which are in Asia: ‘Grace be unto you, and peace, from Him which is, and which was, and which is to come; and from the seven Spirits which are before His throne; And from Jesus Christ, who is the faithful witness’,” Oh such intimate, love, fellowship and communion they have; enjoyed from all eternity and will be enjoyed for all eternity to come.

As the Scripture plainly reveals in many places, there are three distinct existences in the Godhead. For a few moments, let us consider some of those passages of Scripture.

1stly, Christ in Isaiah 61 :1, “The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.”

2ndly, At the baptism of Christ, recorded for us in Matthew 3: 16, 17, we read, “And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: And lo a voice from heaven, saying, This is My beloved Son, in whom I am well pleased.”

3rdly, In Matthew 28:19, Christ said to His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”

4thly, Consider then the apostolic benediction in 2 Corinthians 13: 14, “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.”

5thly, John makes the doctrine abundantly plain in 1 John 5: 7. “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.”

6thly, and finally, (however, not being a comprehensive consideration of the texts), Revelation 1: 4, “John to the seven churches which are in Asia: Grace be unto you, and peace, from Him which is, and which was, and which is to come; and from the seven Spirits which are before His throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth.”

Moving on, consider what are called those ‘personal properties.’

James Fisher questions, ‘How are the persons in the Godhead distinguished from each other?’ He answers, ‘By their personal properties, which are incommunicable to each other.’ John Owen writes, ‘What mean you by person?’ and answers, ‘A distinct manner of subsistence.., distinguished from the other persons by its own properties.’ John Brown observes, ‘chiefly by their personal properties.’ He goes on to remind us, amongst other things, that their names distinguish them from one another. A personal property is, as Robert Shaw writes, ‘something peculiar to each.’

1stly. It is the personal property of the Father to beget the Son, (Psalm 2. 7, “I will declare the decree: the LORD hath said unto Me, Thou art My Son; this day have I begotten Thee.”).

2ndly, It is the personal property of the Son to be eternally begotten of the Father, John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth.” We speak whole heartedly of the eternal generation of the Son.

3rdly. It is the personal property of the Holy Ghost to proceed eternally from the Father and the Son. In John 15:26, Christ said, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me:” and then, in Galatians 4:6, Paul writes, “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.”

Finally, the confession states, ‘equal in power and in glory’.

Firstly, ‘equal in power.’

Consider 1stly, the Father. Christ prayed to the Father in Mark 14: 36, “And He said, Abba, Father, all things are possible unto Thee; take away this cup from Me: nevertheless not what I will, but what Thou wilt.”

2ndly. The Son. In Philippians 3:21, speaking of Christ, Paul writes; “Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.” In Rev 1: 8, we read, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”

3rdly. The Holy Spirit. Isaiah writes, Isaiah 11: 2, “And the Spirit of the LORD shall rest upon Him, the Spirit of wisdom and understanding, the spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD”.

In Luke 1:35 the angel said to Mary, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God”.

Equal in power, and then, secondly, ‘equal in glory.’ All three distinct persons equally shine in Excellency, for they are of the same divine nature.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.”

The doctrine of the trinity is essential to the faith. One who rejects this great doctrine, is not saved, and therefore does not belong to the true Church of Jesus Christ. John writes in 1 John 2:23, “Whosoever denieth the Son, the same hath not the Father: he that acknowledgeth the Son hath the Father also.”

We are as believers to firmly, and whole-heartedly believe in the doctrine of the trinity. Thomas Watson said this, ‘We can be no good Christians, without the firm belief of the Trinity’.

The Westminster Shorter Catechism Explained by James Fisher

Nothing tends to the spiritual advantage and well-being of the Church than sound Scriptural standards of doctrine, worship and government, because, as they are a strong bulwark against contrary errors and opinions, so they tend to preserve Truth in its purity. We heartily commend the Exposition of the Shorter Catechism, and pray that it may continue to be blessed of God for the edification of souls in these degenerate days.

Publisher: Crown Rights Book Company (1999)

The Songs of Zion by Michael Bushell

For more than a decade the Crosslanes congregation have exclusively sung the Psalms in worship. We have been blessed richly as we have been brought nearer to God when we praise Him in this way. Our souls have been nurtured with this heavenly manna. We highly recommend, “The Songs of Zion” to you, and fervently pray that all who are committed to the inerrancy of Scripture would seriously consider God’s authorised manual of praise.

Publisher: Crown & Covenant Publications (November 1993)
ISBN-10: 1884527043
ISBN-13: 978-1884527043

The Systematic Theology of John Brown of Haddington

We are always greatly blessed through the writings of Rev. John Brown, especially his Dictionary of the Holy Bible. His Systematic Theology is no exception. This work was printed in 1782 at the request of theological students. It offers Biblical focus, exegetical insights, a covenantal theme, experiential depth and compelling applications. Brown’s great aim was to cultivate love for Christ in the soul of the believer. For all who desire a systematic study of God’s Word, we commend this excellent book to you.

Publisher: Christian Focus (June 2002)
ISBN-10: 1892777665
ISBN-13: 978-1892777669

This is my friend

"this is my friend" - Song of Solomon 5.16

The Christian is one who truly knows the Lord Jesus Christ in their heart and life; they have a friendship, an acquaintance with Him, which is not false but real. We say of Him; “this is my friend”. Many of you may have some knowledge about the Lord Jesus Christ, for example; you may know certain things about His birth at Bethlehem, His life here upon earth, His death upon the cross and His resurrection from the grave. You may know these things but not understand what it is to say “this is my friend”.

It is a great blessing to me, to have Jesus as my friend. He, because of my sin, came to this world, lived a sacrificial life for me and then faced death on the cross for me. He said whilst He was here upon earth, “Greater love hath no man than this, that a man lay down his life for His friends.” How thankful I am that I was led by grace to the Saviour, He caused me to repent of my sins and believe in Him. It is my prayer that you likewise would be led to know the Lord, He who is the friend of sinners.

If you come to know Him, unlike other friends you may have had in the past, He is a friend that will never leave you nor forsake you. Friends sometimes will let you down, He will never fail you. He is there in Heaven, to listen to you, to watch over you, and to care for you. At the time of death He will be there for you. The Psalmist said in those familiar words of the 23rd Psalm “Yea though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.”

The moment the believer dies they will enter heaven, and there, they will see, their Great and wonderful friend. In His immediate presence they will abide, His friendship, fellowship and love, they will know for ever and ever. It is a glorious prospect, is it yours? The Lord Jesus Christ said “Come unto me” Matthew 11: 28. If you come by way of believing you will know the best friend to have, and be able to say of Him “this is my friend”.

I love the LORD

"I love the LORD ..." Psalm 116 v 1

King David many years ago wrote, being inspired by the Holy Spirit, “I love the Lord”. He declared his love to the Lord; showing the deep affection and gratitude he had in his heart to the Lord. These words were not just spoken lightly in an unfeeling way, no, he means what he says!

David had experienced a time of great distress and danger. In verse three of this Psalm, he writes, “The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.” Death to him seemed imminent; therefore in great distress, he thought upon death, and what lay beyond it. He knew tremendous sorrow in his heart.

What hope was there for him?

The only hope he knew was to be found in the Lord. The Lord did help and deliver David so that he could sing and write meaningfully, “I love the LORD, because he hath heard my voice and my supplications. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.”

The Lord heard and helped David; He was his Saviour. We need the Lord Jesus Christ. Death will one day face all of us and the Bible clearly says; “A time to be born, and a time to die;” Ecclesiastes 3: 2.

We need to be prepared for death.

The Bible says “prepare to meet thy God,” How can we be ready? We can only be ready by repenting of our sins, confessing them to the Lord and believing on the Lord Jesus Christ. The Bible says, “whosoever believeth in Him, should not perish, but have everlasting life.” One who repents and believes, enters into a living relationship with the Lord; there is a new walk and a wonderful new love. Christ is now the beloved; there is new a song in their mouths “I love the LORD”.

Oh that you would love the Lord and trust in Him.

Those who truly love the Lord know that real, true and special peace that all is well, that heaven will be before them and not hell.

I commend to you the spotless, sinless, Saviour, the Lord Jesus Christ. He suffered so much, especially on the cross where He faced death itself. He faced all this in order to save sinners; all who come to Him by faith.

Be assured Christ will welcome you

Listen to His voice, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” John 6: 37.

Dear friends, my great concern is that you would love Christ and so be able to say with David; "I love the LORD!" Oh that you would begin to discover the amazing love of Christ! Jesus Himself said: “ Greater love hath no man than this, that a Man lay down his life for His friends.” John 15:13.

Seek ye the LORD while he may be found

Seek ye the LORD while He may be found, call ye upon Him while He is near” Isaiah 55: 6

The days, would you not agree, seem to pass by so quickly, for many of us we would say, “not only the days, but the years pass by so quick.” Whatever age you are, consider the years that have passed, the days that are passed. We can do this, yet one thing we cannot do is consider or know all the days before us. We do not know how long we have. Back at the beginning of this year on January the 1st, New Years Day, we may have sat down and considered certain events that were planned, yet none of us know if we on the 31st of December will be sitting down and reflecting on those events.

Unless the Lord Jesus Christ comes first, we will die, we cannot deny this, people die every day. One day our time will come. When our souls leave this world, we will go to one of two possible places, my concern is that you will be going to heaven. In light of all this, we are told here in the Bible, “Seek ye the LORD while He may be found, call ye upon Him while He is near. “. My dear friends, oh that you would seek Him, that you would call upon Him in prayer! Seek forgiveness, seek mercy, for we are sinners who have broken God’s laws, the ten commandments, and are subject to God’s punishment. In seeking the LORD God we are to believe in Jesus. You may question why should I believe in Him. The simple answer is this: Jesus who is God, came to this world, He was born at Bethlehem, later, after a certain number of years of suffering, He died on the cross. There on the cross He faced such Divine wrath, He was punished, for sin. He stood in the place of so many sinners. So you see, if we believe in Jesus, we can be resting in the truth that He was my substitute, and I will not face punishment. Oh what a Saviour is Christ Jesus.

It is a most blessed thing to know the Lord, to know all is well for my soul. To be assured that when I die I will see Him in Heaven . If you are to know this blessing you must seek Him, but remember we do not know how long we have here on this earth. I lovingly exhort you to seek Him today.

The Spirit and the bride say, Come

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely”. Revelation 22: 17

Just over 2000 years ago, the Lord Jesus Christ came to this world. Many saw Him with their own eyes, whilst He was here upon earth. What an amazing truth this is! They saw Him, He who is God! There is a day coming when He will return. On that day, we are told in the Bible, “every eye shall see Him.” I will see Him, you will see Him. We must ask ourselves, in the light of this truth, are we ready to see Him? In this verse, it is plainly seen, that those who love Him, who are His people, and known as the bride, are ready. They cry, “Come!” You may question , why are they ready? The answer simply is this, they are saved. The Lord Jesus Christ kept the law and suffered the penalty of the broken law on their behalf; He died for them on the Cross. They, (because of grace) have repented of their sins, in believing in the gospel. They are saved! Here before us, in the second half of the verse, is an invitation for all to come to the Lord and be saved. All men are, by nature, thirsty. Man has an eager desire to be satisfied; he desires, comfort, happiness, peace, and many other things. In an attempt to find satisfaction, man often looks around him to the things in this world. My dear friends, the things of this world cannot truly satisfy the longings of the soul; joy, comfort and peace of such things in this world are but for a brief while. True satisfaction can only be found in the Lord Jesus. That is why He said, “Come unto Me”, Matthew 11:28, and, on another occasion, “If any man thirst, let him come unto Me, and drink”, John 7 :37. The water of life, here in this verse speaks of life, salvation through the Lord Jesus Christ applied by the Holy Spirit. The Saviour, and salvation through Him, is offered freely. We have nothing to offer the Lord! We must simply come, repent of our sins, and believe in the Lord Jesus.

Oh what a great blessing it is know the Lord, to know that all is well for my soul, that at death Heaven will be before me!

There is an amazing word here in this verse, it is the word “whosoever”. Here then is an invitation to all, an invitation to you! DO NOT DELAY for the Lord is coming!

Worship: Praise UPDATED

The post on Professor John Murray's Minority Report on the subject of praise in public worship has been updated.

Church Anniversary 2007

God willing, the 156th Anniversary of Crosslanes Chapel will be marked by a Service at 6pm on Saturday 12th May, at the church.

The preacher will be the Rev. Richard Brooks of The Dales Evangelical Church, Darley Dale.

Refreshments will follow the service.

Rev. Brooks will also preach on the Sabbath (13th May) at 11am and 6pm.

Worship: Praise

The following report, written by Professor John Murray (1898-1975), was submitted in May 1947 to the 14th General Assembly of the Orthodox Presbyterian Church by John Murray and William Young. It deals with the subject of praise in the worship of God, which praise is regarded by the author as ‘a distinct act of worship’.

In considering this subject, we must recognize that Scripture not only reveals that we are to sing, but also reveals to us what we are to sing. It says, ‘Sing unto him’, and then adds, ‘sing psalms unto him’ (1 Chronicles 16:9).

The Eternal God is the One we worship and, in His infinite sovereignty, wisdom and mercy, He has given to His Church a hymnbook for this purpose. That hymnbook is the book of Psalms. The title of this book in the Hebrew is Sepher Tehillim, ‘Book of Praises’, or ‘Hymns’. God’s hymnbook is like no other, for inspired by Him, it is the very Word of God. Our Saviour, throughout the whole of His earthly life, sang exclusively from it, both in private with the disciples and in public in the Synagogue. According to God’s Word, He still sings with His people whenever the Psalms are sung: ‘Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee’ (Hebrews 2:12) – and this is a quotation from Psalm 22:22 which originally referred to David singing the Psalms in the Old Testament congregation.

God’s hymnbook far surpasses all other hymnbooks; it is the greatest and most glorious hymnbook ever given to man. Sadly, however, the modern Church has neglected and disregarded it, some being so bold as to declare that it is no longer suitable for the public worship. This ought not to be, for it is an evident rejection of a Divine Ordinance. Professor John Murray believed - and quite rightly - that the Psalms constituted God’s hymnbook for the Church today. Here, in this report, he advocates and defends the exclusive use of the Psalms in worship. As we read what he once wrote, may God help us prayerfully to consider the right and proper use of His hymnbook and may our Churches return to the singing of God-appointed praise.

My prayer is that heavenly blessing will be poured out upon us as we learn to obey God in this vitally important matter.

"Minority Report of the Committee on Song in the Public Worship of God submitted to the Fourteenth General Assembly of the Orthodox Presbyterian Church" (1947)

John Murray

The above-mentioned committee presented to the Thirteenth General Assembly a report bearing upon the question of the regulative principle of worship. This principle is to the effect that divine warrant or authorization is required for every element entering into the worship of God. In the words of the Confession of Faith of this Church, "The acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture" (Chapter XXI, Section i).

In terms of the commission given by the Eleventh General Assembly and in accordance with the regulative principle set forth in the report of the committee, presented to the Thirteenth General Assembly, the question with-which this report is concerned is: What does the Scripture warrant or prescribe respecting the songs that may be sung in the public worship of God?

In dealing with this question it should be appreciated that the singing of God's praise is a distinct act of worship. It is to be distinguished, for example, from the reading of the Scripture and from the offering of prayer to God. It is, of course, true that songs of praise often include what is of the nature of prayer to God, as it is also true that in the offering of prayer to God there is much that is of the nature of praise and thanksgiving. But it is not proper to appeal to the divine authorization or warrant we possess as to the content of prayer in order to determine the question as to the content of song. Prayer is one element of worship, singing is another. Similarity or even identity of content does not in the least obliterate the distinction between these two specific kinds of exercise in the worship of God. Because of this distinction we may not say that the offering of prayer and the singing of praise to God are the same thing and argue from the divine authorization we possess respecting the one to the authorization respecting the other. One or two examples may be given of the necessity and importance of guarding the distinctiveness of the several parts of worship and of determining from the Scripture what its prescriptions are respecting each element.

Both reports submitted by this committee are agreed that some Scripture songs may be sung in the public worship of God. But these Scripture songs may also be read as Scripture and they may be used in preaching. In such cases the actual materials are the same. But reading the Scripture is not the same exercise of worship as singing, and neither is preaching the same as singing, or reading the Scripture. The same kind of distinction applies to the exercises of praying and singing even when the content is identical.

The Lord's Supper is an act of thanksgiving as well as one of commemoration and communion. But though the partaking of the bread and the wine includes thanksgiving, just as prayer and singing do, yet the celebration of the Lord's Supper is an act of worship distinct from both prayer and singing, and the divine prescriptions respecting the celebration of the Lord’s Supper cannot be determined by the divine prescriptions regarding prayer or singing but must rather be derived from the revelation God has given respecting the observance of that distinct element of the worship of God.

Consequently the minority contends that the argument used in the report of the committee, to wit, that, since we are not limited in our prayers to the words of Scripture or to the "prayers" given us in Scripture, therefore the same freedom is granted in song, is invalid. We may not argue thus from the divine warrant respecting one element to the divine warrant respecting another. The question of the divine prescription regarding the songs that may be sung in the public worship of God must be answered, therefore, on the basis of the teaching of Scripture with respect to that specific element of worship.

When we address ourselves to the question of the teaching of Scripture we find that the New Testament does not provide us with copious instruction on this matter. It is for that reason that we are placed under the necessity of exercising great care lest we overstep the limits of divine authorization and warrant. This report will deal with the evidence that is directly germane to the question.

The Scripture Evidence

I. Matthew 26:30, Mark 14:26. Here we are told that, on the occasion of the passover, Jesus and His disciples sang a hymn before going out to the Mount of Olives. The Greek is humnesantes, which literally means "having hymned." The evidence available to us from other sources is to the effect of indicating that the hymn sung on this occasion was what is known as the Hallel, consisting of Psalms 113-118. This instance evinces the following facts.

(1) No warrant whatsoever can be adduced for the singing of uninspired hymns. There is no evidence that an uninspired hymn was sung on this occasion.

(2) The evidence we do possess evinces that Jesus and His disciples sang a portion of the psalter.

(3) The singing took place in connection with the celebration of the Old Testament sacrament of the Passover and the New Testament sacrament of the Lord's Supper.

II. I Corinthians 14:15, 26. Paul is here dealing with the assembly of the saints for worship. He says, "I will sing with the spirit and I will sing with the understanding also" (vs. 15), "Each one hath a psalm" (vs. 26). From the verb that Paul uses in verse 15 we might quite properly translate as follows: "I will sing a psalm with the spirit and I will sing a psalm with the understanding also," just as in verse 26 he says, "Each one hath a psalm." We must conclude, therefore, that psalms were sung in the church at Corinth and such singing has, by obvious implication, the apostle's sanction and is confirmed by his example.

The question does arise: What were these psalms? It is possible that they were charismatic psalms. If so, one thing is certain — they were not uninspired compositions. If charismatic they were inspired or given by the Holy Spirit. If we today possessed such charismatic psalms, sung by the apostle himself in the assemblies of worship or sanctioned by him in the worship of the church, then we should have the proper authority for the use of them in the songs of the sanctuary. It so happens, however, that we do not have conclusive evidence to show that we have any of such alleged charismatic psalms. But even on the hypothesis that they were charismatic psalms and even on the hypothesis that we have examples of such in Acts 4:23-30, I Timothy 3:16, we are not thereby furnished with any authorization for the use of uninspired songs in the worship of God.

On the hypothesis that they were not charismatic psalms we have to ask, what were they? To answer this question we have simply to ask another: what songs in the usage of Scripture, fall into the category of psalms? There is one answer. The Book of Psalms is composed of psalms and, therefore, by the simplest principle of hermeneutics we can say that, in terms of Scripture language, the songs that are repeatedly called psalms perfectly satisfy the denotation and connotation of the word "psalm" as it is used here. If inspired Scripture says, "Each one hath a psalm," and Scripture also calls the "Psalms" psalms, then surely we may also sing a Psalm to the praise of God in His worship.

So far as these two texts are concerned we can say that they provide us with no warrant whatsoever for the use of uninspired hymns. We can also say that, since the psalms we possess in the psalter are certainly psalms in the terminology of Scripture itself, we are hereby provided with divine warrant for the singing of such in the worship of God.

III. Ephesians 5:19, Colossians 3:16. With respect to these two texts it should be noted, first of all, that Paul is not necessarily referring to the public worship of God. The context does not make clear that Paul is confining himself here to exhortation that concerns the behaviour of believers in relation to one another in the assemblies of worship. Paul may very well be giving general exhortation. Indeed, the context in both passages would appear to show that he is exhorting to a certain kind of exercise in which believers should engage in reference to one another in the discharge of that mutual instruction and edification requisite to concerted advancement of one another's highest interests and of the glory of God.

This consideration does not, however remove these texts from relevancy to the question of the public worship of God. For, if Paul specifies psalms, hymns and Spiritual songs as the media through which believers may mutually promote the glory of God and one another's edification in those more generic Christian exercises, this fact has very close bearing upon the question of the apostolically sanctioned and authorized media of praise to God in the more specific worship of the sanctuary. In other words, if the apostolically enjoined media or materials of song in the more generic exercises of worship are psalms, hymns and Spiritual songs, then surely nothing inferior to psalms, hymns and Spiritual songs would be enjoined for use in the more specific exercises of worship in the assemblies of the church. If psalms, hymns and Spiritual songs are the limits of the materials of song in praise of God in less formal acts of worship, how much more are they the limits in more formal acts of worship. With respect to these two texts the following considerations are to be borne in mind.

(1) We cannot determine the denotation or connotation of psalms, hymns and Spiritual songs by any modern usage of these same words. The meaning and reference must be determined by the usage of Scripture.

(2) Some of the facts with reference to the usage of Scripture are very significant.

The word psalmos (psalm) occurs some 94 times in the Greek Scriptures, that is to say, some 87 times in the Septuagint version of the Old Testament and 7 times in the New Testament. In the Septuagint some 78 of these instances are in the Book of Psalms. In the great majority of instances in the Book of Psalms, some 67 in all, it occurs in the titles of the Psalms. In three of the seven instances in the New Testament the word is unmistakably used with reference to the Psalms, in two instances in the phrase the "Book of Psalms" (biblos psalmon) and in the other instance with reference to the second Psalm. It is surely significant, therefore, that in some 70 of the 94 instances the reference is clearly to the Book of Psalms or to Psalms in the Book of Psalms.

The word humnos (hymn) occurs some 19 times in the Greek Bible, 17 (?) times in the Old Testament and 2 times in the New (in the passages under consideration). Of the 17 Old Testament instances 13 occur in the Book of Psalms and 6 of these are in the titles. In the seven instances not occurring in the titles the reference is in each case to the praise of God, or to the songs of Sion. The other four instances in the other books of the Old Testament have likewise reference to the songs of praise to God.

The word, odee (song) occurs some 86 times in the Greek Bible, some 80 times in the Old Testament and 6 times in the New. Apart from these two passages (Eph. 5:19, Col. 3:16), it occurs in the New Testament only in the Book of Revelation. Of the 80 occurrences in the Old Testament some 45 are in the Book of Psalms and 36 of these are in the titles of the Psalms.

It is surely apparent, therefore, how large a proportion of the occurrences of these words is in the Book of Psalms. These facts of themselves do not prove that the reference here in Eph. 5:19, Col. 3:16 is to the Book of Psalms exclusively. But these facts must not be forgotten as we proceed to determine the character of the lyrical compositions mentioned in these two texts.

(3) In the New Testament the word psalmos occurs seven times, as was just stated. Two of these instances are in the texts we are considering. One of these instances is I Cor. 14:26, a text dealt with already. Two instances (Luke 20:42, Acts 1:20) refer to the Book of Psalms (biblos psalmon). Luke 24:44 clearly refers to Old Testament inspired Scripture and probably to the Book of Psalms. Acts 13:33 refers to the second Psalm. In none of these instances is there any warrant for supposing that "psalms" refer to uninspired human compositions. In the majority, without the least shadow of doubt, the reference is to inspired Scripture.

In the New Testament the word humnos occurs only in these two passages. The verb humneo (to hymn) occurs four times (Matt. 26:30, Mark 14:26, Acts 16:25, Heb. 2:12). As we found already, the synoptic passages most probably refer to the singing of the Hallel by our Lord and His disciples. Acts 16:25 refers to the singing of Paul and Silas in prison. Hebrews 2:12 is a quotation from the Old Testament (Ps. 22:23) — en meso ekklesias humneso se.

No evidence whatsoever can be adduced from the usage in support of the use of uninspired hymns.

Apart from these two instances the word odee occurs in the New Testament only in Rev. 5:9, 14:3(2), 15:3.

From the New Testament, then, no evidence can be derived to show that these words may be used here (Eph. 5:19, Col. 3:16) with reference to uninspired songs. Even though odee is used in the Book of Revelation with reference to songs other than those in the Book of Psalms it is not used there with reference to uninspired human compositions but with reference to inspired songs.

(4) We now come to the consideration of some facts which are even more significant than those already discussed. The Book of Psalms is composed of psalms, hymns and songs. We have already found that the overwhelming majority of the instances of these words in both Testaments has reference to the Book of Psalms. We now come to the discussion of the meaning of these words in the titles of the Psalms.

In the Septuagint psalmos occurs some 67 times in the titles to the Psalms. In most cases it is the translation of the Hebrew mismor, but in a few cases it translates other Hebrew words. Psalmos means simply "song of praise." The frequency with which the word psalmos occurs in the titles is probably the reason why the Book of Psalms is called in the LXX version simply psalmoi. In the Hebrew it is called tehillim.

It is perfectly obvious, therefore, that the New Testament writers, familiar as they were with the Old Testament in Greek, would necessarily have the Book of Psalms in mind when they used this word psalmos. There is no other piece of evidence that even begins to take on the significance for the meaning of the word "psalm" in the New Testament that this simple fact takes on, namely, that the Book of Psalms was called simply "Psalms" (psalmoi). The usage of the New Testament itself puts this beyond all doubt. There the Psalms are called the Book of Psalms.

There is nothing in the context of these two passages requiring us to regard "psalms" as referring to uninspired compositions. On the other hand, there are abundant instances in the usage of Scripture elsewhere which show that the word "psalm" refers to an inspired composition. Furthermore, there is no instance in which the word "psalm," as used with reference to a song of praise to God, can be shown to refer to an uninspired song. It is therefore quite unwarranted to regard "psalms" in these two passages as referring to uninspired songs, whereas there is abundant warrant for regarding them as denoting inspired compositions. Consequently, if we are to follow the line of the evidence provided by the Scripture, we are forced to find the ''psalms'' here mentioned within the limits of inspiration.

As we found, the word humnos appears some 17 times in the Septuagint version. In thirteen cases it appears in the Book of Psalms. In five or six cases it appears in the titles of the Psalms as the translation of the Hebrew neginoth or neginah. It is significant that on several occasions in the text of the Psalms humnos translates the Hebrew word tehillah which is the word used to designate the Book of Psalms in the Hebrew. This shows that psalms may be called hymns and hymns are psalms. Psalms and hymns are not exclusive of one another. A psalm may be not only a psalm but also a hymn.

These facts show that when, in the usage of Scripture, we look for the type of composition meant by a "hymn," we find it in the Psalms. And we have no evidence whatsoever that a hymn, in the usage of Scripture, ever designates an uninspired human composition.

The word odee occurs much more frequently in the titles of the Psalms than does the word humnos, but not as frequently as does the word psalmos. There are some 36 instances. It usually translates the Hebrew word shir but not always. Occasionally it is the translation of mismor, the word generally translated by psalmos. Odee occurs so frequently in the titles of the psalms that its meaning would be definitely influenced by that usage.

The conclusion to which we are driven then is that the frequency with which these words occur in that book of the Old Testament that is unique in this respect that it is a collection of songs composed at various times and by various inspired writers, the book that stands out distinctively and uniquely as composed of psalms, hymns and songs, would tend most definitely to fix the meaning of these words in the usage of the inspired writers. The case is simply this that beyond all dispute there is no other datum that compares with the significance of the language of the Septuagint in the resolution of this question. When taken in conjunction with the only positive evidence we have in the New Testament the evidence leads preponderantly to the conclusion that when Paul wrote "psalms, hymns and Spiritual songs" he would expect the minds of his readers to think of what were in the terms of Scripture itself, "psalms, hymns and Spiritual songs," namely, the Book of Psalms.

(5) The evidence does not warrant the conclusion that the apostle meant by "psalms, hymns and Spiritual songs" to designate three distinct groups or types of lyrical compositions. It is significant in this connection that in a few cases in the titles of the Psalms all three of these words occur. In many cases the words "psalm" and "song" occur in the same title. This shows that a lyrical composition may be a psalm, hymn and song at the same time.

The words, of course, have their own distinctive meanings and such distinctive meanings may intimate the variety and richness of the materials of song the apostle has in mind. Paul uses three words that in the established usage of Scripture designate the rich variety of such lyrical compositions as were suited for the worship of God in the service of song.

(6) Paul specifies the character of the songs as "Spiritual" — odais pneumatikais. If anything should be obvious from the use of the word pneumatikos in the New Testament it is that it has reference to the Holy Spirit and means, in such contexts as the present, "given by the Spirit." Its meaning is not at all, as Trench contends, "such as were composed by spiritual men, and moved in the sphere of spiritual things" (Synonyms, lxxviii). It rather means, as Meyer points out, "proceeding from the Holy Spirit, as theopneustos" (Com. on Eph. 5:19). In this context the word would mean "indited by the Spirit," just as in I Corinthians 2:13 logois . . . pneumatikois are "words inspired by the Spirit" and "taught by the Spirit" (didaktois pneumatos).

The question, of course, arises: why does the word pneumatikos qualify odais and not psalmois and humnois? A reasonable answer to this question is that pneumatikais qualifies all three datives and that its gender (fem.) is due to attraction to the gender of the noun that is closest to it. Another distinct, possibility, made particularly plausible by the omission of the copulative in Colossians 3:16, is that "Spiritual songs" are the genus of which "psalms" and "hymns" are the species. This is the view of Meyer, for example.

On either of these assumptions the psalms, hymns and songs are all "Spiritual" and therefore all inspired by the Holy Spirit. The bearing of this upon the question at issue is perfectly apparent. Uninspired hymns are immediately excluded.

But we shall have to allow for the distinct possibility that the word "Spiritual," in the grammatical structure of the clause, is confined to the word "songs." On this hypothesis the "songs" are characterized as "Spiritual," and therefore characterized as inspired or indited by the Holy Spirit. This, at least, should be abundantly clear.

The question would arise then: is it merely the "songs" that need to be inspired while the "psalms" and "hymns" may be uninspired? The asking of the question shows the unreasonableness of such an hypothesis, especially when we bear in mind all that has already been shown with reference to the use of these words. On what conceivable ground would Paul have insisted that the "songs" needed to be divinely inspired while the "psalms" and "hymns" did not need to be? In the usage of Scripture there was no hard and fast line of distinction between psalms and hymns, on the one hand, and songs on the other. It would be quite impossible to find any good ground for such discrimination in the apostolic prescription.

The unreasonableness of such a supposition appears all the more conclusive when we remember the Scripture usage with respect to the word "psalms." There is not the least bit of evidence to suppose that in such usage on the part of the apostle "psalm" could mean an uninspired human composition. All the evidence, rather, goes to establish the opposite conclusion.

We see then that psalms are inspired. Songs are inspired because they are characterized as "Spiritual." What then about the hymns? May they be uninspired? As already indicated, it would be an utterly unreasonable hypothesis to maintain that the apostle would require that songs be inspired while psalms and hymns might not. This becomes all the more cogent when we recognize as we have established, that the psalms and songs were inspired. It would indeed be strange discrimination if hymns might be uninspired and psalms and songs inspired. But it would be strange to the point of absurdity if Paul should be supposed to insist that songs had to be inspired but hymns not. For what distinction can be drawn between a hymn and a song that would make it requisite for the latter to be inspired while the former might not be? We, indeed, cannot be sure that there is any distinction so far as actual denotation is concerned. Even if we do maintain the distinct colour of each word there is no discoverable reason why so radical a distinction as that between inspiration and non-inspiration could be maintained.

The only conclusion we can arrive at then is that "hymns" in Eph 5:19, Col. 3:16 must be accorded the same "Spiritual" quality as is accorded to "psalms" by obvious implication and to "songs" by express qualification, and that this was taken for granted by the apostle, either because the word "Spiritual" would be regarded as qualifying all three words, or because "Spiritual songs" were the genus of which "psalms" and "hymns" were the species, or because in the usage of the church "hymns" like "psalms" would be recognized in their own right and because of the context in which they are mentioned to be in no other category, as respects their "Spiritual" quality, than the category occupied by psalms and songs.

In reference to these two passages, then, we are compelled to conclude:

(a) There is no warrant for thinking that "psalms, hymns and Spiritual songs" can refer to uninspired human compositions. These texts provide us with no authorization whatsoever for the singing of uninspired songs in the worship of God.

(b) There is warrant for concluding that "psalms, hymns and Spiritual songs" refer to inspired compositions. These texts provide us, therefore, with warrant for the singing of inspired songs in the worship of God.

(c) The Book of Psalms provides us with psalms, hymns and songs that are inspired and therefore with the kind of compositions referred to in Eph. 5:19, Col. 3:16.

General Conclusions

This survey of the evidence derived from Scripture shows, in the judgment of the minority, that there is no evidence from Scripture that can be adduced to warrant the singing of uninspired human compositions in the public worship of God. The report of the committee maintains that we do have warrant for the use of such songs. The minority is well aware of the plausibility of the arguments of the committee, to wit, the argument drawn from the analogy of prayer and the argument drawn from the necessity of expanding the content of song to keep pace with the expansion of the revelation given in the New Testament. The former of these arguments has been dealt with in the earlier part of this report. The latter is much more cogent. There are, however, two considerations that require to be mentioned by way of answer.

(i) We have no evidence either from the Old Testament or from the New that the expansion of revelation received expression in the devotional exercise of the church through the singing of uninspired songs of praise. This is a fact that cannot be discounted. If we possessed evidence that in the Old Testament period the church gave expression to revelation as it progressed by the singing of uninspired songs in the worship of God, then the argument from analogy would be rather conclusive, especially in view of the relative silence of the New Testament. But no evidence has been produced to prove the use of uninspired songs in the worship of the Old Testament. Or, if instances of the use of uninspired songs in the worship of the New Testament could be adduced, then the argument of the committee would be established. But the very cases adduced by the committee to show that there was an expansion of song in the New Testament do not show that uninspired songs were employed. Hence we are compelled to conclude that, since there is no evidence to show the use of uninspired songs in the practice of the church in the New Testament, the argument of the committee cannot plead authorization from the Scriptures. The church of God must in this matter, as in all other matters concerned with the actual content of worship, confine itself to the limits of Scripture authorization, and it is the contention of the minority that we do not possess evidence on the basis of which to plead the use of uninspired songs in the public worship of God.

The argument of the committee that "the New Testament deals with conditions in the early church which have not been continued and which cannot be our present norm" fails to take due account of the normative character of Scripture. It is true that we today do not have the gift of inspiration and, therefore, we cannot compose inspired songs. But the Scripture does prescribe for us the way in which we are to worship God in the conditions that are permanent in the church. And since the Scripture does warrant and prescribe the use of inspired songs but does not warrant the use of uninspired songs, we are to restrict ourselves to those inspired materials made available to us by the Scripture itself. In other words, the Scripture does not provide us with any warrant for the exercising of those gifts the church now possesses in the composition of the actual content of song.

(ii) If the argument drawn from the expansion of revelation is applied within the limits of Scripture authorization, then the utmost that can be established is the use of New Testament songs or of New Testament materials adapted to singing. Principially the minority is not jealous to insist that New Testament songs may not be used in the worship of God. What we are most jealous to maintain is that Scripture does authorize the use of inspired songs, that is, Scripture songs, and that the singing of other than Scripture songs in the worship of God has no warrant from the Word of God and is therefore forbidden.

On the basis of these studies the minority respectfully submits to the Fourteenth General Assembly the following conclusions:

1. There is no warrant in Scripture for the use of uninspired human compositions in the singing of God's praise in public worship.

2. There is explicit authority for the use of inspired songs.

3. The songs of divine worship must therefore be limited to the songs of Scripture, for they alone are inspired.

4. The Book of Psalms does provide us with the kind of compositions for which we have the authority of Scripture.

5. We are therefore certain of divine sanction and approval in the singing of the Psalms.

6. We are not certain that other inspired songs were intended to be sung in the worship of God, even though the use of other inspired songs does not violate the fundamental principle on which Scripture authorization is explicit, namely, the use of inspired songs.

7. In view of uncertainty with respect to the use of other inspired songs, we should confine ourselves to the Book of Psalms.

Respectfully submitted,

John Murray
William Young

Standing For Prayer

Lacking today and conspicuous by its absence is the fear of God in this nation. Sadly this has increasingly been seen in many churches today. Services have become times of great entertainment, when the minister, or others participating in the service have led in a light hearted and causal manner. All this has consequently led to a lack of reverence in the worship of God

There is a great need for Reformation today. Reverence is needed in the worship of God. The Psalmist writes in Psalm 89: 7 “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him.” We are to have a right view of God, thus when we come to worship God we are to mindful of Him the one we are coming to. The prophet Isaiah writes “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57: 15. In seriously considering who He is, the worshipper should possess a due respect for God; there is to be care taken in approaching to God.

This of course is to be seen prior to the service. The congregation should be there quietly preparing their hearts to worship God. Yet what do we see so often today, congregations engaged in talk. The scripture make it plain in this area. In Psalm 65 : 1 we read, “Praise waiteth for thee, O God, in Sion:” The word waiteth in the Hebrew means ‘silent’ The people ought to be silently waiting for God; showing their respect for God, preparing their hearts, considering that they are about to meet with God in a special way.

Leading on from this there is to be, secondly, a respect for God in the service itself.

Recall the words of the Psalmist again “God is greatly to be feared in the assembly of the saints”. The psalmist makes it plain here, that there is to be this fear, this reverence in a time of worhip. Yes there is to be joy; the psalmist says in Psalm 66: 1 & 2, “Make a joyful noise unto God, all ye lands: Sing forth the honour of His name: make His praise glorious”. This joy is to be real, flowing from our hearts; however such joy must be accompanied with a real deep respect for God. I have often questioned what brings me the joy I desire to know in the worship of God? Is it something that is said that makes the congregation laugh, or, it is that joy which is heaven sent; joy that is known in true communion with God, joy that though I am such an unworthy sinner, in Christ I am accepted and having fellowship with my Lord.

Respect for God is to be seen in the service itself by what we do; we as the Church are to be mindful of our King.

Our Lord said to His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” They were to teach what the Lord had commanded, thus the scripture is our rule. We are to, and must look to, the scriptures in what we do in worship. When we come to worship, we must question, is this time of worship fitting for the King? Rev John Duncan said ‘We should fear, for Jesus is present, walking amidst the candlesticks to inspect'. Our Lord said, “For where two or three are gathered together in my name, there am I in the midst of them.” Matthew 18:20 Christ is in the midst, God is in the midst! We must never over look this truth. In Hebrews 2: 12 we read this of the Saviour; “I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” The Lord is with us, we must show our respect to Him. Out of a respect to Him, the scripture shows to us we are to stand at certain times. Standing, as we shall see, is a sign of respect.

In Leviticus 19: 32 we read “Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the LORD.” In one rising up, it showed respect. Annexed to this was the fear of God. If we are to show respect to the old man how much more ought we to show respect to in God, He who is the ‘Ancient of days’ (Daniel 7: 9) It is good and proper that we stand at certain times.

Our Lord Jesus Christ said to His disciples “And when ye stand praying, forgive…” Mark 11:25 He is considering a time when they would be standing in prayer. It is plain then that this subject can not be overlooked, for the King has spoken about it. The Church therefore must examine the subject of posture whilst praying. It should not be left to our own preference in the worship of God. We are told that the Rev Kenneth Macrae (Minister of the Free Church of Scotland) condemned the stand that said, ‘scriptural worship was a matter of preference, rather than a principle’.

Standing for prayer is a practice well grounded in scripture.

Firstly, Hannah in 1Samuel 1:26 said to Eli, “Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD”. She, on an earlier occasion had gone to Shiloh with her husband, and there on a particular day was found at the tabernacle standing near to Eli the priest praying. She bares testimony to this here unto Eli.

Secondly, at the consecration of Solomon’s temple we are told in 2 Chronicles 6: 3 “And the king turned his face, and blessed the whole congregation of Israel: and all the congregation stood.” Solomon then speaks to them in verses 4 – 11, after which he prayed kneeling on the floor with his hands stretched out toward heaven. The congregation remained standing till the end of the prayer.

Thirdly, King Jehoshaphat offered up prayer in the house of the LORD. In 2Chronicles 20: 5 we read; “And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court.” It was not just Jehoshahphat who stood, but the whole congregation as well; we read in verse 13, ‘And all Judah stood before the LORD, with their little ones, their wives, and their children.’ Dr John Gill writes “…looking towards the most holy place, where the ark of His presence was, in a humble and submissive posture.”

Fourthly, In Nehemiah’s day, on a certain occasion recorded in Nehemiah 9, the people who had assembled were told; “Stand up and bless the LORD your God for ever and ever: and blessed be Thy glorious name, which is exalted above all blessing and praise….” Why was this said? Back in the beginning of the chapter, verse 3, we read; “And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD” The word worshipped in this verse has the meaning to ‘depress, to bow, to prostrate. They had stood to begin with, but it is plain to see, that under a great sense of their shame, and the Holiness of God, they had fallen on the ground. The Levites seeing this, moved by the Spirit told them to, “Stand up and bless the LORD your God for ever and ever:”

Fifthly, In Matthew 6:5 the Lord speaks of certain hypocrites; “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.” Here is reference that in a place of worship, that being here the synagogue, the worshipper stood whilst engaged in prayer. It is plain, in light of Mark 11.25 that our Lord here is condemning their hypocrisy, why were they standing, rather than the posture itself.

Sixthly, The Lord plainly speaks of His disciples standing in prayer. “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.” Mark 11: 25

Seventhly, our Lord spoke a parable, rebuking those who trusted in themselves that they were righteous. Luke 18: 9ff, “Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.” Remember, the Lord in speaking this parable is condemning self-righteousness; He is not condemning the posture. This can be easily seen. The one that was justified was standing in prayer, he stood out of real respect; he had considered the holiness of God in his heart. The other stood, but his heart was filled with pride believing what he had done made him righteous. He had no real respect for God; though he was standing that respectful posture.

Eighthly, The Early Church was accustomed to this principle in times of public worship. In Acts 2: 46 we read ‘And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,’ Besides being in certain other places they still continued for a while to meet in the temple after Pentecost. There in the temple it is clear from what our Lord taught in the parable in Luke 18, those believers would have still continued to stand for prayer out of a respect of God. Some may object and say that they only stood because they were in the temple that Holy place. However we note our Lord spoke of those who stood praying in places outside of the temple; the Lord mentions the synagogues in Matthew 6: 5. It is clear, that it was not the place but the principle that was and is important. The early church when they came to worship in places other than the temple, they would not have thrown to one side such a principle as this. Though it was not the temple they would have stood for prayer at those appointed times of worship. At such times they would have been mindful of what the Lord had taught!

The overwhelming evidence of scripture is; that it is good and proper to stand whist we are praying in the public worship of God.

Let us remind ourselves of the words of the Saviour again in Mark 11:25 “And when ye stand praying” In hearing these words there will be some who will say, “yes that is what He said then, but we do not need to do that now”. Some will maintain this but can offer no scriptural support, others will attempt to find scripture support; they may even quote certain verses which seem at a quick glance to justify their position. The verses which are commonly used need to be considered, it is proper and just that we do this.

Firstly in 2 Samuel 7: 18 after Nathan had spoken to David we read,

“Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto?”

in 1Chronicles 17: 16 we have similar words

“And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto?”

The word in the Hebrew, which is translated here as sat, has the meaning of; to sit down at its root, but it has the implication of, to remain, abide, to dwell in. In light of this, we see the truth that David was there, but we cannot go further than this and say that he was sitting when He was actually praying.

Continued at Standing for Prayer (Part 2).

Edit: A revised and updated version of this post has now been published in booklet form.