MISSION TIDINGS

GIFTS RECEIVED FOR MISSION IN MARCH 1984

CLASSIS EAST SOURCE AMOUNT

Norwich Sale 661.20

Norwich Gift in collection 600.00

Norwich Gift in collection 100.00

Norwich Cans & donations 1500.00

Friend in Ontario Gift 300.00

Friend in Michigan Gift 30.00

Grand Rapids Gift 150.00

Friend in Michigan Gift 150.00

Unionville Gift 112.50

CLASSIS MIDWEST

Friend in Wisconsin Gift 200.00

Corsica Sale 750.00

CLASSIS FARWEST

Fort Macleod Sale 2400.00

Lethbridge Calendars 165.56

Artesia Sale 928.25

Total $8,047.51

Dear friends,

Again we have the opportunity to write a short note in behalf of the mission board to express our sincere thanks for all the collections and gifts which we received for the support of the mission.

The Lord willing, Mr. and Mrs. Bill Moerdyk hope to leave for Nigeria on April 24. We hope the Lord will give them a safe journey and bless their labors. May the Lord remember all the mission workers in their various stations.

We include a letter of one of the evangelists in Holland, which is also important mission work.

American General Mission Fund Netherlands Reformed Congregations of United States and Canada

John Spaans, Treasurer

R.R. #1, Box 212

Rock Valley, Iowa 51247

SEEKING “REFUGEES”

The word “refugees” in the title of this article is placed between quotation marks. By this we wish to indicate the subject about which we would write, namely, to be refugees, both in a literal and figurative sense. Refugees in a literal sense are those who, because of the circumstances, must flee from their home or their country to another land where they can live, or stay temporarily. Think about Jacob, who had to flee from his brother Esau.

To be a refugee in a figurative sense can have various meanings. Many young people flee from reality and take refuge in alcohol or drugs. We could mention more examples. But I wish to place “fleeing” in a concept in which we all are by nature, namely, fleeing from God. We flee because we will have nothing to do with God anymore. Do not the scriptures tell us that we are haters of God and our neighbor? May the Lord discover it to us.

Among refugees in a literal and figurative sense, I find myself daily. We must also tell the Vietnamese that they are fleeing from God. And that they must flee to God to be saved from the wrath to come. I go out daily seeking these refugees and telling them what is necessary for that great eternity.

I came to a place where many Vietnamese were living. I must say that their hospitality is commendable. When I stand at their door, I speak in Vietnamese. “Chau, toi la Schultink, toi den tham ong, duoc khong?” This means, “Good day, my name is Schultink; I have come to visit you; is that alright?” And when we speak to them in their own language they are really surprised. They ask, “A Hollander speaking in our language?” Then their eyes begin to sparkle and they have a broad smile. Really, we cannot fully comprehend what this means for them. In general they live isolated from the Hollanders, and then to meet a Hollander in this way, who speaks their own language, seems very remarkable.

When you come to them in this way they usually will let you in. But then, it just begins. I ask them if they have ever heard of the Bible. In this way you can often get a conversation started. Before I go, I leave a pamphlet in the Vietnamese language.

One evening I had made various calls. I wanted to make two more calls. When I arrived at another place, I thought I would start the conversation in the same way. By renewal, I began to speak in Vietnamese. I expected a happy face, but to my great surprise they answered, “chung ta khong co tongiao,” which means, “we have no religion.”

I answered, “uay, co le goio cho noi ton-giao,” which means, “perhaps it would be good to talk about it.” But their answer was again, “we have no religion.” Then I began to speak, trying to persuade them, because I thought here was a good place to have a discussion. I told them that I had an important message, just for people without religion. But no matter what I said, this time they left me stand on the steps. The answer was “No,” and it remained “No.” The only thing that I could do was to leave an evangelical pamphlet behind. This I did. It had the title, “Important News.”

Then they closed the door, and I departed to go further. Who knows? Maybe the Lord will use this simple means. Pray for us and the Vietnamese that God might yet perform wonders amongst them. Bennekom R. Schultink

ASCENSION DAY MESSAGE

“So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.” —Mark 16:19

The right hand of God means the right hand of power, of dominion, of authority, and of acceptance. When our blessed Lord went back to the courts of bliss, and the gates of heaven lifted up their heads, and the everlasting doors were lifted up, and the King of glory went in, he sat down at once at the right hand of the Majesty on high. But what did this place of pre-eminence imply? It certified to principalities and powers, and the whole bright and glorious throng of angelic hosts, that God had accepted his work and given him for his reward that exalted place of power, of honour, and of dignity. For remember this, that our gracious Lord went up to heaven and sat down at the right hand of God in his human nature. He did not go up to heaven as he came down from heaven only as the Son of God. He went up to heaven as the Son of man as well as the Son of God. He went up to heaven in a human nature united to the divine, and therefore entered the courts of bliss as the God-man, Immanuel, God with us. It is a point of great importance, and to be ever borne in mind by every spiritual worshipper, and by every true believer in the Son of God, that our blessed Lord sat down at the right hand of the Majesty on high in the same human body which he wore upon earth — glorified indeed beyond all thought or utterance, but the same pure, spotless, holy, and immortal humanity which he assumed in the womb of the Virgin, and which he offered as a sacrifice upon the cross. To this point the Apostle would specially direct our thoughts, and bring it before us as the object of faith it is, for, as viewing Jesus at the right hand of God, we see there a mediator between God and men, the man Christ Jesus; we see an advocate with the Father, Jesus Christ the righteous; we see a brother, a friend, a husband enthroned in glory, there ever living, ever reigning, ever ruling, until God shall have put all enemies under his feet.

JOHN BERRIDGE (1716–1793)

Part III

One special interposition of God in order to protect Berridge from his enemies was so remarkable that it deserves particular notice. It derives a peculiar interest from the fact that the record of it has been handed down in the good man’s own words. He says:

“Soon after I began to preach the gospel of Christ at Everton, the church was filled from the villages around us, and the neighbouring clergy felt themselves hurt at their churches being deserted. A person of my own parish, too, was much offended. He did not like to see so many strangers, and be so incommoded. Between them both, it was resolved, if possible, to turn me out of my living. For this purpose, they complained of me to the bishop of the diocese, that I had preached out of my parish. I was soon after sent for by the bishop; I did not much like my errand, but I went. When I arrived, the bishop accosted me in a very abrupt manner: “Well, Berridge, they tell me you go about preaching out of your own parish. Did I institute you to the livings of A—y, or E—n, or P—n?” “No, my lord,” said I; “neither do I claim any of these livings. The clergymen enjoy them undisturbed by me.” “Well, but you go and preach there, which you have no right to do!” “It is true, my lord, I was one day at E—n, and there were a few poor people assembled together, and I admonished them to repent of their sins, and to believe in the Lord Jesus Christ for the salvation of their souls; and I remember seeing five or six clergymen that day, my lord, all out of their own parishes upon E—n bowling-green.” “Poh!” said his lordship; “I tell you, you have no right to preach out of your own parish; and if you do not desist from it, you will very likely be sent to Huntingdon gaol.” “As to that, my lord,” said I, “I have no greater liking to Huntingdon gaol than other people; but I had rather go thither with a good conscience than live at my liberty without one.” Here his lordship looked very hard at me, and very gravely assured me “that I was beside myself, and that in a few months’ time I should either be better or worse”. “Then,” said I, “my lord, you may make yourself quite happy in this business; for if I should be better, you suppose I should desist from this practice of my own accord; and if worse, you need not send me to Huntingdon gaol, as I shall be provided with an accommodation in Bedlam.” His lordship now changed his mode of attack. Instead of threatening, he began to entreat. “Berridge,” said he, “you know I have long been your friend, and I wish to be so still. I am continually teased with the complaints of the clergymen around you. Only assure me that you will keep to your own parish; you may do as you please there. I have but little time to live; do not bring down my grey hairs with sorrow to the grave.” At this instant two gentlemen were announced, who desired to speak with his lordship. “Berridge,” said he, “go to your inn, and come again at such an hour, and dine with me.” I went, and, on entering a private room, fell immediately upon my knees. I could bear threatening, but knew not how to withstand entreaty, especially the entreaty of a respectable old man.

“At the appointed time I returned. At dinner I was treated with great respect. The two gentlemen also dined with us. I found they had been informed who I was, as they sometimes cast their eyes towards me, in some such manner as one would glance at a monster. After dinner his lordship took me into the garden. “Well, Berridge,” said he, “have you considered of my request?” “I have, my lord,” said I, “and have been upon my knees concerning it.” “Well, and will you promise me that you will preach no more out of your own parish?” “It would afford me great pleasure,” said I, “to comply with your lordship’s request, if I could do it with a good conscience. I am satisfied the Lord has blessed my labours of this kind, and I dare not desist.” “A good conscience!” said his lordship; “do you not know that it is contrary to the canons of the Church?” “There is one canon, my lord,” I replied, “which says, ‘Go preach the gospel to every creature’.” “But why should you wish to interfere with the charge of other men? One man cannot preach the gospel to all the world.” “If they would preach the gospel themselves,” said I, “there would be no need for my preaching it to their people; but, as they do not, I cannot desist.” His lordship then parted with me in some displeasure. I returned home not knowing what would befall me, but thankful to God that I had preserved a conscience void of offence.

“I took no measures for my own preservation; but Divine Providence worked for me in a way I never expected. When I was at Clare Hall I was particularly acquainted with a certain Fellow of that college, and we were both on terms of intimacy with Mr. Pitt, the late Lord Chatham, who was at that time also at the university. This Fellow of Clare Hall, when I began to preach the gospel, became my enemy, and did me some injury. At length, however, when he heard that I was likely to come into trouble, and to be turned out of my living at Everton, his heart relented. He began to think within himself, “We shall ruin this poor fellow among us”. This was just about the time that I was sent for by the bishop. Of his own accord he writes a letter to Mr. Pitt, saying nothing about my Methodism, but to this effect: “Our old friend Berridge has got a living in Bedfordshire, and I am told there is one of his neighbours who gives him a great deal of trouble, has accused him to the bishop, and, it is said, will turn him out of his living. I wish you would contrive to stop his proceedings.” Mr. Pitt was then a young man, and, not desiring to apply himself to the bishop, spoke to a certain nobleman about it to whom the bishop was indebted for his promotion. This nobleman made it his business, within a few days, to see the bishop, who was then in London. “My lord,” he said, “I am informed you have a very honest fellow named Berridge in your diocese, and that he has been ill-treated by a litigious neighbour. I hear he has accused him to your lordship, and wishes to turn him out of his living. You would oblige, my lord, if you would take no notice of this person, and not suffer the honest man to be interrupted.” The bishop was astonished, and could not imagine in what manner things could thus have got round. It would not do, however, to object; he was obliged to bow compliance, and so I continued ever after uninterrupted in my sphere of action.”

Great as Berridge’s labours were, they do not appear to have materially affected his bodily health. He seems to have possessed one of those iron constitutions which nothing but old age can quite break down. He lived to be seventy-seven; and though in his latter years a feeble old man, and very solitary, without wife, sister, or brother to minister to him, he was mercifully kept in great peace to the last. Henry Owen’s account of a visit to him in 1792, the year before he died, is very touching and interesting. He says, “I lately visited my dear brother Berridge. His sight is very dim, his ears can scarcely hear, and his faculties are fast decaying, so that, if he continues any time, he may outlive the use of them. But in this ruin of his earthly tabernacle it is surprising to see the joy in his countenance, and the lively hope with which he looks for the day of his dissolution. In his prayer with me and my children, we were much affected by his commending himself to the Lord, as quite alone, not able to read or hear, or do anything. But he said, “Lord, if I have Thy presence and love, that sufficeth.”

Berridge died at Everton vicarage on January 22nd, 1793. For some little time the infirmities natural to his years had prevented him doing much public work. But he was most mercifully spared any long season of pain and disease, and died after only a few days’ illness, the weary wheels of life not so much broken by sickness as worn out and standing still. His frame of mind during his last days was very comfortable. He spoke but little, but what he did say was in terms of gratitude for the rich support he experienced in the prospect of eternity. He felt the stability of the rock on which he had been long resting his hopes of heaven; and while speaking of the excellency and preciousness of the Saviour, he said in an emphatic manner, “What should I do now if I had no better foundation to rest upon than what Dr. Priestley the Socinian points out?”

He was buried in Everton churchyard on the following Sunday, amidst an immense concourse of people assembled from all parts of the country. Six clergymen, “devout men, carried him to his grave, and made great lamentation over him.” A funeral sermon was then preached by the well-known Charles Simeon, from 2 Tim. 4:7, 8, a text admirably well suited to the occasion.

John Berridge J.C. Ryle

THE ASSAULT UPON CHRISTIAN UPBRINGING

Part II

THE ATTACK ON THE CHURCH

Christian upbringing acquires its form not only from the family but also from the labors of the Church of God bestowed upon the youth. By birth a child comes to the heritage of the covenant of grace. He becomes a “child of the Kingdom.” Although there must remain clear emphasis on the fact that there are two kinds of covenant children — that there are “children of the Kingdom” who shall presently be cast out — we now wish to point especially to the privilege received by the child born under the administration of the covenant of grace. What advantage then hath this child? Or what profit is there of Holy Baptism? Much every way: chiefly, because that unto them were committed the oracles of God. We believe that we may write this paraphrase of Romans 3:1–2 with liberty since we confess that Baptism has come in the place of circumcision. In order to depict the position of our children scripturally I readily employ the metaphor of Isaac’s tent. Living in that tent were two children who were also two kinds of children. God’s sovereign good pleasure had made a distinction which was decisive for eternity and which was revealed in time. Jacob, the fleeing one, nevertheless the beloved of God, was the child of promise. Esau was not. Yet father Isaac would not have given Esau a different message than Jacob. His care shall certainly have extended to both children. Similarly, two kinds of children live in the church. God’s election draws a dividing line. In doing so, God does not permit Himself to be summoned to judgment before the court of our darkened reason or before the forum of our fallen conscience. In spite of this our care must extend to all the children of the church.

Care for the youth — an expression full of meaning. It is indeed not merely care for the youth to which the congregation is being called, for there is also every reason for care about the youth, for concern. Certainly there is still a gratifying interest in the preaching amongst those of our churches, including the young people. Our church people are faithful and church attendance is generally gladdening. But we must beware of self deception, for the first symptoms of decline are also beginning to appear in our midst. I will point out several factors:

1. There is a growing group of students and academically trained persons among us. I have already pointed out the conflicts which this may cause in family life. Problems can also arise in the church. Fortunately, we can acknowledge that some educated persons serve the congregations in the offices with dignity. For others, however, a gradual drifting away from the Scriptural-experimental preaching heard at home occurred during their student years. And although we must establish the fact that students or educated persons pose no greater danger to the church than bakers, grocers, or nurses, it is undeniable that university education, along with the many privileges it offers, brings with it unique dangers for the student and thus for his church. It was not without reason that Paul wrote that “in the wisdom of God the world by wisdom knew not God” and that “it pleased God by the foolishness of preaching to save them that believe.” (1 Corinthians 1:21)

2. What catechism teacher does not have a group of students of about 17 years old who he regards with concern as he sees them? One might say that this has always been the case. We admit that, but has it always been like it is now and to this degree?

3. Are there not some parents who sow the wind with their children? A positive attitude toward the church and its officebearers must be instilled in our children in the family. One should not make unpleasant experiences with officebearers the subject of conversation at the table. Whoever sows the wind will reap the whirlwind. Many of the breaks young people make with the church can be traced to an unhealthily critical upbringing. Where did the most responsibility for the death of the forty-two children of Bethel he — with the children or with their parents?

4. Secularization is not the only danger which threatens the youth of the congregation. There is also the danger of revival movements. The Pentecostal or charismatic movement, Youth for Christ, and other groups with their likeable approach and their joyful, fresh “experiences of faith” extend their hands to our young people and sometimes find eager audiences. We fear this development. We fear that these movements which speak so much of the Spirit are seriously short-changing the work of the Holy Spirit, a convicting, impoverishing and preparing work.

May the Lord give a Church which may wrestle for its seed. The Church is, after all, the second pillar of Christian upbringing. The Church must pay special attention to the youth in preaching, catechising, and pastoral care. But the church may never seek to bind the young people to itself in any way other than simple Scriptural-experimental preaching. If that preaching cannot bind our young people, nothing will. Anyone who tries “youth services” has, despite his good intentions, already lost the battle for the youth.

(next issue Part III)

Rev. A. Moerkerken

THE CHAIRMAKER OF KRUININGEN

Many people of the present generation would not know what that kind of work involves. When we are young it was well-known among the common people. Life is so different today than it was then, also family life. In general there was much more poverty, and people had to be careful in order to make ends meet. When the seats of the chairs wore out, the chairmaker had to come and make new seats out of rush, then the chairs could be used a few more years. I still remember that very well. In Kruiningen there was a man who did that kind of work for a living. He was also a man who made a living by poaching, taking illegally whatever he trapped or shot. In those days there were also people that trapped moles, and sold the pelts. It was forbidden by the authorities. Those that did so, did it on a certain field that belonged to another person. They did it on forbidden territory.

I never really knew the man’s name; he was always called the chairmaker. In his unconverted state he did many illegal things. When God graciously renewed this man by His Holy Spirit, that rough and godless life came to an end. According to II Corinthians 5:17, “Old things are passed away; behold, all things are become new.” He had become a new man in Christ Jesus. That was sufficiently known among God’s people. Still, sometimes it was evident that the old man was still not entirely dead. One time as he was walking through a field, he noticed the presence of moles under the ground. For a moment the old inclination to catch moles entered his heart. But while he was working at it, he was arrested by the police, and was given a citation. That raised a storm in his heart. It became a battle within. But, happily, the Lord descended into his heart. What continually comes up in that wicked heart the Lord Jesus explains in Matt. 15:19, “For out of the heart proceed evil thoughts, murders, and also blasphemies.” That wicked heart brings forth mire and dirt. It is a synagogue of Satan, “a mighty stream of foul transgressions.” There is no end to it. We read in Job 26:6, “Hell is naked before Him, and destruction hath no covering.” There is but one who can renew the heart, and that is the Spirit of God by His almighty power, as we read in Ezek. 36:26, 27: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them.”

Our old nature would always fight, and win the battle, but this dear man received no time to fight, but rather to lay down his weapons, and suffer defeat. He received grace to submit with the citation in his hands. How did that happen? How did that take place? The King of His Church, his wise, amiable Master, the Lord Jesus came into his heart with the same words that He once spoke to the unprincipled governor, Pontius Pilate, when he condemned Jesus, in John 19:11, “Thou couldst have no power at all against Me, except it were given thee from above.” The chairmaker used the same words, paid the money, and the matter was closed.

It was years ago that one of the elders of Krabbendijke, Marinus De Bat, labored in that congregation, in the years that Exhorter Remeijn and Rev. M. Hofman were there. How often we were in his home and receive his wise lessons which we still think about. What pillars those elders were for the pastors! In the book published recently, “Vergeet Zijn Grote Daden Niet” (Forget Not All His Wondrous Deeds) we found much of that, as a confirmation of what I wrote.

In church life elder De Bat loved the Rev. Kersten, who for years was moderator of Krabbendijke, and the chairmaker clung to the Rev. Huibregtse, a follower of Rev. D. Bakker. That became evident in expressions they used about some minor matters. In spiritual matters both elder De Bat and the chairmaker were followers of the Lord Jesus Christ. That is the most important in all distress, in life and in death. I still remember a former exhorter, Mr. Van Vliet, who at that time was at Boskoop, and later served the Old Reformed Congregation in Dort, was asked whether he was of 1834 or of 1869. He answered briefly and to the point, “I am of Christ.” At his deathbed this was very clear. He died with Ps. 73:26, “My flesh and my heart faileth, but God is the strength of my heart, and my portion forever.”

Our life is full of labor and sorrow, as we read in Psalm 90:10. This morning we received a telephone call from Norwich about a court case between a former principal in our Rehoboth School in Norwich where we are now moderator, since Rev. Den Boer left for Iowa. Alas, difficulties arose between the principal and the members of the schoolboard and the consistory. I had hoped the difficulties could be resolved under the leadership and advice of a committee appointed by our Synod. I would gladly have contributed my time and efforts in this matter in spite of my advanced age, which I told that principal twice in the presence of an elder. Alas the offer was not accepted. The case was brought to court. It has lasted for months, alas, for a year. Now the decision has been made. The former principal has received a settlement, and our school lost the case, which was a great disappointment for the congregation of Norwich. Our congregations are against civil suits. We have always condemned it. There is always a way also in church life to find another answer to our problems. People who love the truth must follow the proper ecclesiastical way, looking to the Lord in prayer.

We are not going into the matter further to pass judgment in this case. None is Judge but God alone to honor or bring low. We have never seen, in such cases, that the Lord gives His approval, early or late, but rather His disapproval. We also read in the first epistle to the Corinthians that God’s Word teaches us rather to suffer wrong than to go to law with a brother. Dearly beloved, avenge not yourselves. Vengeance is mine. I will repay.

I will write no more about this matter. We can seemingly win the case by fighting, but it is only seemingly. On the side of God we must first lose in order to win. Our wicked nature says, “Persevere, no matter what it costs.” But by grace the Lord teaches His people otherwise. David, the man after God’s heart, desired to fall into the hand of the Lord, for His mercies are great, and not into the hand of man. No hunger, no war, but pestilence. Oh, how good the Lord was to David. The God of David told the angel that stretched out his hand to Jerusalem, “It is enough; stay now thy hand.” The result was that David built an altar and offered burnt offerings and peace offerings. So the Lord was intreated for the land, and the plague was stayed from Israel.

Indeed, my friends, what David has testified cannot be bought. It flows from God’s good pleasure, and is the fruit of the mediatorial work of Christ, and is not fruit of our field, but is wrought by the Holy Spirit. The Lord grant that something of that might come in Norwich, but also in our hearts and in our congregations, for if one member suffers, they all suffer with it. May that be given to us all, also those involved, for whom we did pray in his home when the matter was pending. And: Bear ye one another’s burdens, and so fulfill the law of Christ.

God grant us at all times wisdom and discretion in all matters!

Rev. Lamain

SIN STILL REMAINS

We are in no worse circumstances than the apostle Paul, who, though eminent and exemplary in the Christian life, found and freely confessed that he had no sufficiency in himself to think a good thought. Nor did he wish it otherwise; he even gloried in his infirmities that the power of Christ might rest upon him. Unbelief and a thousand evils are still in our hearts; though their reign and dominion is at an end, they are not slain or eradicated; their effects will be felt more or less sensibly as the Lord is pleased more or less to afford or abate His gracious influence. When they are kept down, we are no better in ourselves, for they are not kept down by us; but we are very prone to think better of ourselves at such a time, and therefore He is pleased to permit us at seasons to feel a difference that we may never forget how weak and how vile we are. We cannot absolutely conquer these evils, but it becomes us to be humbled for them; and we are to fight, and strive, and pray against them.

John Newton

THE DOCTRINE STATED

John Calvin

While God declares himself to be but One, he proposes himself to be distinctly considered in Three Persons, without apprehending which, we have only a bare and empty name of God floating in our brains, without any idea of the true God. Now, that no one may vainly dream of three gods, or suppose that the simple essence of God is divided among the Three Persons, we must seek for a short and easy definition, which will preserve us from all error. There are in God three hypostases; the Latins have expressed the same thing by the word person. If we wish to translate word for word, we may call it subsistence. Many, in the same sense, have called it substance. Nor has the word person been used by the Latins only; but the Greeks also. But both Greeks and Latins, notwithstanding any verbal difference, are in perfect harmony respecting the doctrine itself.

Now, though heretics rail at the word person, how very unreasonable is it to reprobate words which express nothing but what is testified and recorded in the Scriptures! It were better, say they, to restrain not only our thoughts, but our expressions also, within the limits of the Scripture, than to introduce exotic words, which may generate future dissensions and disputes; for thus we weary ourselves with verbal controversies; thus the truth is lost in altercation; thus charity expires in odious contention. If they call every word exotic, which cannot be found in the Scriptures in so many syllables, they impose on us a law which is very unreasonable, and which condemns all interpretation, but what is composed of detached texts of Scripture connected together. We should seek in the Scriptures a certain rule, both for thinking and for speaking; by which we may regulate all the thoughts of our minds, and all the words of our mouths. But what forbids our expressing, in plainer words, those things which, in the Scriptures are, to our understanding, intricate and obscure, provided our expressions religiously and faithfully convey the true sense of the Scripture, and are used with modest caution, and not without sufficient occasion?

If, then, the words have not been rashly invented, we should beware lest we be convicted of fastidious temerity in rejecting them. I could wish them, indeed, to be buried in oblivion, provided this faith were universally received, that the Father, Son, and Holy Spirit, are the one God; and that nevertheless the Son is not the Father, nor the Spirit the Son, but that they are distinguished from each other by some peculiar property. I am not so rigidly precise as to be fond of contending for mere words. For I observe that the ancients, who otherwise speak on these subjects with great piety, are not consistent with each other, nor, in all cases, with themselves. If any persons are prevented from admitting these terms, yet not one of them can deny, that, when the Scripture speaks of one God, it should be understood of a unity of substance; and that, when it speaks of three in one essence, it denotes the Persons in this trinity. When this is honestly confessed, we have no further concern about words.

WATCH AND PRAY

Mark 13:33

There is no keeping up faith except by prayer and watchfulness. As prayer declines in the bosom, so does the strength of faith. You may go on neglecting prayer and supplication until every grain of faith seems lost out of your bosom, and may come at last to think you never knew anything of a work of God upon your heart, and have been deceived in believing there was any grace there. By watchfulness also is the love of God maintained. Unless you watch against your besetting sins, against the snares spread for your feet, against the temptations that daily and hourly beset your path, against being overcome by the strength or subtlety of your unwearied foe, you are sure to fall; and if you fall you will bring guilt and bondage, darkness and distress into your mind, and cut off for a time all friendly intercourse with God. Therefore you must pray and watch; for without watchfulness, prayer is of little efficacy. And if we neglect the Scriptures, or read them carelessly, unbelievingly, they will do us little good. They must be read with believing eyes and heart, received as the revelation of God, and must be mixed with faith, or assuredly they will not profit us (Heb. 4:2). The life of God is a very deep, secret, and sacred thing in the soul. God, it is true, will maintain it; he will not leave his work unaccomplished; but unless we read and pray, watch and meditate, wage war against besetting sins, and seek the Lord’s face continually, we shall find the strength and power of faith very sensibly decline; and if so, there is no comfortable walking with God.

THOMAS SCOTT

“True religion is so inseparably connected with happiness, that none can be happy without it in this world or in the next, or fail of happiness if they duly attend to it.”

Rev. Philpot

HOPE IN HIM

Leave God to order all thy ways,
And hope in Him, whate’er betide,
Thou’lt find Him in the evil days,
Thy all-sufficient strength and guide,
Who trusts in God’s unchanging love,
Builds on the rock that nought can move.

PRIDE HUMBLED

The following incident is told as part of the history of Elder John Leland (who was a native of Massachusetts, but served churches several years in Virginia). Elder Leland traveled much over the country on preaching tours on foot. On one occasion he had been warmly solicited in writing by a widow lady to visit her home in old Virginia and preach, telling him to set his time and her home was at his service. Mr. Leland replied to her by setting a day, at 10:00 o’clock a.m. The lady was a very wealthy planter in Appomattox. She regarded herself as one of the most pious and exemplary persons to be found anywhere. She had been reared in the high circles of life, and knew nothing about poverty; she had never associated with the laboring classes. She was about 35 years of age, but knew nothing of privations commonly attending the life of a widowed mother. She took much pains to appear pious, and her chief object in inviting Mr. Leland was that she might make a display of wealth, and thus have the applause of all her associates.

She went to great trouble and expense in preparing for the meeting. The appointment had been spread far and near, pressing solicitations had been sent to numerous friends to attend the meeting. Everything was in the very best style. On the evening preceding the meeting several carriages of people had arrived to enjoy the hospitality of the hostess. About sunset, Mr. Leland came up to the mansion on foot. The day was quite warm and the walk had caused a free perspiration to run down his cheeks, making roads in the dust which had settled on his face during his day’s walk.

His rap on the door was answered by a black servant of whom he inquired for the landlady. The servant ran down the broad carpeted hall to the door, from which proceeded the sound of talking and laughing. In very short time a lady, very richly attired, made her appearance, walking briskly and lightly towards the door where Mr. Leland was standing. He had a fair view of her and at once read her physiognomy. His intentions had been to introduce himself, but before he had time to speak, she spoke in rather a harsh tone: “Old man, what do you want here? I have nothing for beggars.”

Mr. Leland, in a very soft and unassuming tone, said, “Please excuse me, madam. I do not wish to beg for money; but I am very tired from a long walk, and called to know if you would do me the kindness to allow me to stay under your roof during the night.”

Viewing him hastily from head to feet, she very positively answered, “No, I have company now, and tomorrow the Rev. Mr. Leland is to preach at my house, so I can’t take in poor stragglers.”

“Well,” said Mr. Leland, “I am too much fatigued to travel farther tonight. Will you allow me to stay in one of those cabins?” pointing to a row of Negro houses just outside the mansion yard.

After a moment or two of reflection, she said, “Yes, you may stay with the Negroes if you want to.”

He bowed a very polite “Thank you,” and turned toward the row of huts. He proceeded to the farthest one from the mansion, but the neatest of all the huts, where he found seated at the door an old Negress, who was fanning herself with the wing of a fowl. He spoke to her very gently: “Good evening Aunty.” His greeting was answered with “Good evenin’, Mosta.”

“Well, Aunty, I have come to ask a very uncommon favor of you.”

“Mosta, what can dat be? Fo’ I got nothin’ to give anyone?”

“I am very tired from walking all day. I called on your mistress, but she says she has no room for me in her great house. I am too much fatigued to go farther, so I have come to see if you can allow me to shelter in your home.”

“Mosta, I go no’ commodation fo’ anyone; but ‘fore a fellow mortal shall stay outdo’s, I lets ‘em stay in my cabin, if dey can put up wid my hut. Uncle Ben be in directly, den he keep you company, while I fixes you sumpin’ to eat, fo’ you looks as do you had not a morsel for a long time,” at the same time pointing to a three-legged stool by the side of the door, saying, “Set down and rest yo’self, for you look so worn out.”

Mr. Leland took the seat as directed, saying at the same time, “I am sorry that I am compelled to put you to so much trouble, as I have no money to pay you.”

“Mosta, Aunt Dilsey never charge anyone yet fo’ such ‘commodations as I could give ‘em, fo’ God knows it’s poor enough at best. You say, Mosta, you call on Missus at de house, an she can’t take you in? Well, well, you must ‘scuse her, fo’ she’s looking fo’ a mighty heap o’ company tomorrow. Dar’s a great man to be dar tomorrow, who is gwine to preach in her house, an’ a good many folks done come a’ready, an’ heap mo’ comin’ tomorrow, so Missus is mightly busy fixin fo’ ‘em. But here’s Uncle Ben,” she continued, as an old gray-haired Negro came around the corner of the cabin, muttering to himself about the carelessness of some of the other Negroes.

This old couple, Uncle Ben and Aunt Dilsey, as they were familiarly called by all who knew them, both black and white, were an old couple who, from age, had for a long time lived in a small but snug cabin at the far end of the row of huts occupied by the younger and more active slaves. Although Uncle Ben was not required to do any labor, yet he voluntarily took a kind of supervision over the farm, stock, etc. When he saw Mr. Leland he stopped short and gave him a scrutinizing look. Aunt Dilsey spoke, saying, “Uncle Ben, don’t stare your eyes out at a stranger. Dis old gent’man was out travelin’ and come to stay in our cabin, ‘cause Missus, she can’t let him stay dere. So she’s got a heap o’ company now.”

“Well,” said Uncle Ben, “we’s commanded dat if a stranger comes along we’s got to take him in an’ give him sich as we have to set before him.”

While Aunt Dilsey was preparing supper Mr. Leland learned much about the lady of the mansion from Uncle Ben. He learned, among other things, that they were a very religious family, but the hostess had been reared in the city of Richmond and had imbibed all the fashionable ideas of religion, with but very little of its true principles, and none of its humility. Soon after Mr. Leland had finished a very good coarse supper, he told his host that he was very much fatigued from a long day’s walk and wished to retire for the night, and that he felt like he wished to return thanks to his Creator for the blessings of the day, and invoke His protection through the night; that if it would annoy them he would retire to some place out of doors.

“Bless God,” said the old folks at the same time. “We allers like prayin’ in our house and never goes to bed ‘thout one of us tries to pray.”

Mr. Leland then took an old well-worn Bible out of his little bundle, and read in a very solemn tone the 102nd Psalm. During the reading the two old blacks often said in a voice, “Amen, bless de Lord.” When the Psalm was ended, Mr. Leland fell upon his knees and poured out his feeling in such an outburst of reverential eloquence as was seldom ever equalled, and never surpassed by mortal lips. His host and hostess were so affected by his Psalm and prayer that they could do no more than fix their eyes on their guest, as though they felt he was something more than a mortal man. He retired to a clean little pallet in one corner of the cabin, where he soon fell asleep. When morning came, he was up early. Aunt Dilsey soon had him a good plain repast, after which he seated himself to read, telling his hostess that “he felt too much fatigued to travel, and if she was willing, he would rest there until afternoon anyway, and then if he felt better, he would be on his way.”

Aunt Dilsey said: “Yes, Mosta, stay as long as you wants to; we be glad to have you stay with us a fortnight, if you can put up with our fare.”

Mr. Leland seated himself under a shady tree in the cabin yard, and with his Bible, waited to see what the finality would be. About 9:00 everything was in a bustle about the stone mansion. All the servants were called in to dress in their very best. Carriages arrived by the dozen, until the hall and every part of the large and elegant building was crowded to overflowing. But to their dismay, no preacher had made his appearance, for the last that came in sight had been scanned to get a glimpse of the minister. No one in the large congregation had ever seen him, but all had heard of him. So, everyone was full of anxious expectation, supposing that when he came he would be drawn by two or four horses driven by a servant in livery.

Ten o’clock passed, half past ten, eleven o’clock was announced by the clock on the wall, and no minister. The company had by this time become restless, when Aunt Dilsey went to her mistress and said:

“Bless de Lord, Missus, why don’t you get de ole man who stayed in our cabin last night to come here to de door and pray ‘fo’ de folks go home? He prayed in our cabin last night and dis mornin’. ‘Fore God, in all my born days, I never heard sich prayin’ afore. He’s setting right dere now, under de tall pine tree, an’ as de preacher’s not come, if you’ll let him pray, I’ll go right now and fetch him down.”

The lady consulted with some of the company, the matter was talked of among the congregation, when it was agreed to have the straggler, as they called him, come and pray before the congregation broke up. So, Aunt Dilsey went to where Mr. Leland was sitting and said:

“Mosta, de folks are all dis-pinted ‘bout de preacher. He am not come, and dey wants you to go down an’ pray ‘fore dey all break up. Mosta, I wants you to pray jist like you did last night.”

Mr. Leland walked down to the front door, and standing on the steps repeated a short hymn by memory, sang, and then engaged in prayer. By the time his prayer was ended, all eyes were fixed upon him with amazement. He then remarked that as there seemed to be a disappointment, if it would not be assuming too much, he would talk to them a few minutes; and as a foundation, or starting point, he would read a short passage from the word of truth, and which they would find by referring to the 13th chapter, second verse of Hebrews: “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.” When he had spoken for twenty or thirty minutes, the hostess, who had refused him the hospitalities of her house the evening before, became so deeply affected that she ran and prostrated herself at the feet of Mr. Leland, and would, if he had allowed her to have done so, have washed his feet with her tears and dried them with the hair of her head. It was said she was so overcome and affected that from that time forward she was a changed and different woman, so much so that she threw off all her finery and ornamental dressing and became a humble and plain Christian.

Though she was a professor before, her whole deportment underwent a complete change. Her house became a place of worship, where she delighted in making all, no matter how plain or how poor, as happy as kind attention could make them; in fact, it was said that if preference had to be given, it was always to the poor and needy.

John Leland

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