I am indebted to Joe Thorn, pastor of Redeemer Fellowship in Saint Charles, IL, as he has help to inspire an awakening of prayer in my life.

He recently shared on his blog a discipline he’s incorporated into his life of stopping, three times a day, to meet with God in prayer. This isn’t simply a time of spontaneous prayer, rather Joe sits down for a few minutes with great men and women of faith from the 16th and 17th century and communes with God through the prayers that they prayed.

The Valley of Vision is a collection of prayers written by various Puritan authors and contains some of the most humble, honest, and theologically rich prayers I’ve ever encountered. Following Joe’s guide for Walking through The Valley of Vision I too have begun meeting with the Puritans for prayer and can not commend this practice high enough. Since beginning, I have begun to look forward to these appointments with God throughout my day. I long to take these 5 minute breaks to call upon God while meditating upon his person, character, and works. It has truly been a refreshing experience.

In fact, the process has been so enjoyable that I’ve ordered a second copy of The Valley of Vision so that my wife can start using Joe’s guide as well. The beauty of this is knowing that every day, three times a day, we are stopping to pray the same prayer together, even if we aren’t in the same place. Knowing that we are communing with God, meditating on the same words, adds an even greater joy to the encounter for me.

Now, I’m sure there are some of you who might think that praying a prayer written by another person might be a strange or empty endeavor. If you are one such person, then why not just give it a try. Slowly read the following prayer, taking the words and passions they convey as your own. I trust you will be blessed, as I have been. What is more, I believe that as you commit to this as prayerful worship and communion with God, He too will be blessed.

The Savior

Thou God of all grace,
Thou has given me a Saviour,
produce in me a faith to live by him,
to make him all my desire,
all my hope,
all my glory.

May I enter him as my refuge,
build on him as my foundation,
walk in him as my way,
follow him as my guide,
conform to him as my example,
receive his instructions as my prophet,
rely on his intercession as my high priest,
obey him as my king.

May I never be ashamed of him or his words,
buy joyfully bear his reproach,
never displease him by unholy or imprudent conduct,
never count it a glory if I take it patiently when buffeted for a fault,
never make the multitude my model,
never delay when they Word invited me to advance.

May they dear Son preserve me from this present evil world,
so that its smiles never allure,
nor its frowns terrify,
nor its vices defile,
nor its errors delude me.

May I feel that I am a stranger and pilgrim on earth, declaring plainly that i seek a country,
my title to it becoming daily more clear,
my meetness for it more perfect,
my foretastes of it more abundant;
and whatsoever I do may it be done in the Saviour’s name.

Bennett, Arthur G. 1975. Valley of Vision: A collection of Puritan Prayers & Devotions. p.44, Banner of Truth.

photo credit: Julie_Berlin

I can’t say that many books I read talk about death much, however I find that it is a topic that I often encounter when reading Charles Spurgeon. What is even more interesting (in a good way) is that I always leave Spurgeon’s writings on the subject with greater peace and comfort. Here are two excerpts that I’ve found particularly encouraging to my soul (emphasis mine):

Oftentimes we look forward with forebodings to the time of old age, forgetful that at eventide it shall be light. To many saints, old age is the choicest season in their lives. A balmier air fans the mariner’s cheek as he nears the shore of immortality, fewer waves ruffle his sea, quiet reigns, deep, still and solemn. From the altar of age the flashes of the fire of youth are gone, but the more real flame of earnest feeling remains. The pilgrims have reached the land Beulah, that happy country, whose days are as the days of heaven upon earth. Angels visit it, celestial gales blow over it, flowers of paradise grow in it, and the air is filled with seraphic music. Some dwell here for years, and others come to it but a few hours before their departure, but it is an Eden on earth. We may well long for the time when we shall recline in its shady groves and be satisfied with hope until the time of fruition comes. The setting sun seems larger than when aloft in the sky, and a splendour of glory tinges all the clouds which surround his going down. Pain breaks not the calm of the sweet twilight of age, for strength made perfect in weakness bears up with patience under it all. Ripe fruits of choice experience are gathered as the rare repast of life’s evening, and the soul prepares itself for rest.

The Lord’s people shall also enjoy light in the hour of death. Unbelief laments; the shadows fall, the night is coming, existence is ending. Ah no, crieth faith, the night is far spent, the true day is at hand. Light is come, the light of immortality, the light of a Father’s countenance. Gather up thy feet in the bed, see the waiting bands of spirits! Angels waft thee away. Farewell, beloved one, thou art gone, thou wavest thine hand. Ah, now it is light. The pearly gates are open, the golden streets shine in the jasper light. We cover our eyes, but thou beholdest the unseen; adieu, brother, thou hast light at even-tide, such as we have not yet.

Charles H. Spurgeon, Morning and Evening : Daily Readings, Complete and unabridged; New modern edition. (Peabody, MA: Hendrickson Publishers, 2006).

And

O CHILDREN of God! death hath lost its sting. It is sweet to die; to lie upon the breast of Christ, and have one’s soul kissed out of one’s body by the lips of divine affection. And you that have lost friends, or that may be bereaved, sorrow not as those who are without hope. What a sweet thought the death of Christ brings us concerning those who are departed! They are gone, my brethren; but do you know how far they have gone? The distance between the glorified spirits in heaven and the militant saints on earth seems great; but it is not so. We are not far from home.

C. H. Spurgeon, Daily Help (Bellingham, WA: Logos Research Systems, Inc., 2009), 86.

I was flipping through my Logos library the other day and randomly came across Michael Green’s, Baptism: Its Purpose, Practice and Power (Logos | Amazon). I decided to give it a glance, and I’m really glad I did. I’m only two chapters in, but I have to say that I am really enjoying Green’s clear and balanced handling of the subject. In the first chapter Green looked through the lens of various denominations (baptismal traditions) and wonderfully articulated that there is something important to be gained from the three predominate views. He explains:

So, as we turn from the confusion of modern partial answers and search in the New Testament, three strands are evident in Christian beginnings. Baptism is meant to denote all three. There is the human side, repentance and faith. There is the churchly side, baptism into the visible family of Christian people. And there is the divine side, forgiveness of sins and reception of the Holy Spirit. All three belong together. All three are necessary parts of Christian initiation. We have become so impoverished in our understanding, and so distanced from one another through our denominational emphases, that we often fail to perceive the need for all three strands in this rope of Christian beginnings. Baptism brings us into the church. Baptism embodies our response to the grace of God. But if we are baptised in water only, and not in the Holy Spirit, we have missed out on the gift of God and content ourselves with the wrapping paper. All three are necessary. …

The truth of the matter is that the three belong together in God’s plan for our salvation as surely as loving companionship, sexual relationship, and children belong together in God’s plan for our marriage. The ‘one baptism’ has these three strands to it. Don’t be satisfied with less. Don’t write off those who stress a different strand from you.

Michael Green, Baptism: Its Purpose, Practice and Power (Milton Keynes, UK: Paternoster, 1987), 8-9.

In chapter 2 Green goes to explain the continuity of the Old and New Testaments in one of the most approachable manners I’ve read. Using the New Testament texts that link the OT and baptism, Green masterfully explains the Covenant of Grace and God’s one plan of salvation and the implications this has on baptism for believers today.

As I said, I’m only on chapter 2, but I am thoroughly looking forward to making it through the remaining chapters. Based on what I’ve read so far, I’d say Green’s book is totally worth picking up.

Photo Credit: VinothChandar

I wrote the other day about John Calvin’s call for depth in the music we sing in church. In it was a challenge for those who lead worship to not simply play and sing in such a way as to “tickle the ears” of the listeners, but to sing deep, theological songs that glorify God. Today, I was reading another sections of his Institutes that was directed towards musical worship. In it, John Calvin reminds worshipers that the heart is just as important in worship as the songs and words. In clear Calvin form, he explains it like this (emphasis mine):

Hence it is perfectly clear that neither words nor singing (if used in prayer) are of the least consequence, or avail one iota with God, unless they proceed from deep feeling in the heart. Nay, rather they provoke his anger against us, if they come from the lips and throat only, since this is to abuse his sacred name, and hold his majesty in derision. This we infer from the words of Isaiah, which, though their meaning is of wider extent, go to rebuke this vice also: “Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid,” (Isa. 29:13.) Still we do not condemn words or singing, but rather greatly commend them, provided the feeling of the mind goes along with them. For in this way the thought of God is kept alive on our minds, which, from their fickle and versatile nature, soon relax, and are distracted by various objects, unless various means are used to support them. Besides, since the glory of God ought in a manner to be displayed in each part of our body, the special service to which the tongue should be devoted is that of singing and speaking, inasmuch as it has been expressly created to declare and proclaim the praise of God. This employment of the tongue is chiefly in the public services which are performed in the meeting of the saints. In this way the God whom we serve in one spirit and one faith, we glorify together as it were with one voice and one mouth; and that openly, so that each may in turn receive the confession of his brother’s faith, and be invited and incited to imitate it.

Institutes of the Christian Religion III, xx, 31

Head AND heart are vital for Biblical worship.

Photo credit: Vintage Collective

There was a lot of different worship music being played in the office today. Of it all, I was particularly drawn to the stuff done by Red Mountain Music, whom I had never heard before. While I am more naturally inclined to a folksy sound, I was mostly taken away by the beauty and depth of their lyrics, most of which are old hymns. If you haven’t heard them before, I highly recommend you check them out.

As the various songs and styles continued to be played throughout the day, I was reminded of a quote I read in John Calvin’s Institutes recently:

And certainly if singing is tempered to a gravity befitting the presence of God and angels, it both gives dignity and grace to sacred actions, and has a very powerful tendency to stir up the mind to true zeal and ardour in prayer. We must, however, carefully beware, lest our ears be more intent on the music than our minds on the spiritual meaning of the words. Augustine confesses (Confess. Lib. x. cap. 33) that the fear of this danger sometimes made him wish for the introduction of a practice observed by Athanasius, who ordered the reader to use only a gentle inflection of the voice, more akin to recitation than singing. But on again considering how many advantages were derived from singing, he inclined to the other side. If this moderation is used, there cannot be a doubt that the practice is most sacred and salutary. On the other hand, songs composed merely to tickle and delight the ear are unbecoming the majesty of the Church, and cannot but be most displeasing to God.

John Calvin and Henry Beveridge, Institutes of the Christian Religion (Bellingham, WA: Logos Research Systems, Inc., 2010).

Worship Pastor, please, no ear tickling in church.

Photo Credit: darkpatator

I enjoy reading John Calvin on baptism. The other day I read something that has stuck in the back of my head, so I thought I’d share it and see what you think. Here is Calvin’s comments on who should administer the sacrament of baptism.

It is here also pertinent to observe, that it is improper for private individuals to take upon themselves the administration of baptism; for it, as well as the dispensation of the Supper, is part of the ministerial office. For Christ did not give command to any men or women whatever to baptise, but to those whom he had appointed apostles. And when, in the administration of the Supper, he ordered his disciples to do what they had seen him do (he having done the part of a legitimate dispenser), he doubtless meant that in this they should imitate his example.

John Calvin, Institutes of the Christian Religion (Bellingham, WA: Logos Research Systems, Inc., 1997). Institutes IV, xv, 20

I feel like it has become more common these days for churches to allow believers to baptize other believers, for example fathers baptizing their children. Personally, I like the idea of “protecting” the sacraments so that they don’t become “common.” But, I also wonder if this is an area that falls into the “priesthood of all believers.”

So, what do you think? Can any believer baptize? What scriptural support do you see for/against?

Photo Credit: Jeremy Nelson

Today I worked on a video that will be shown at Redemption Hill Church this coming Sunday. The video highlights some of the recent baptisms and, as I was editing the footage, I was reminded of what a amazing means of grace God has given us in the sacraments. So much more than empty rituals, they are active agents of God’s merciful kindness towards us. As I was thinking about this, I stumbled across this bit from Spurgeon and my soul was lifted up to God all the more:

Other means, however, are made use of to bless men’s souls. For instance, the two ordinances of Baptism and the Lord’s Supper. They are both made a rich means of grace. But let me ask you, is there any thing in baptism that can possibly bless any body? Can immersion in water have the slightest tendency to be blessed to the soul? And then with regard to the eating of bread and the drinking of wine at the Lord’s Supper, can it by any means be conceived by any rational man that there is any thing in the mere piece of bread that we eat, or in the wine that we drink? And yet, doubtless, the grace of God does go with both ordinances for the confirming of the faith of those who receive them, and even for the conversion of those who look upon the ceremony. There must be something, then, beyond the outward ceremony; there must, in fact, be the Spirit of God, witnessing through the water, witnessing through the wine, witnessing through the bread, or otherwise none of these things could be means of grace to our souls. They could not edify; they could not help us to commune with Christ; they could not tend to the conviction of sinners, or to the establishment of saints. There must, then, from these facts, be a higher, unseen, mysterious influence — the influence of the divine Spirit of God.

Charles H. Spurgeon, vol. 5, Spurgeon’s Sermons: Volume 5, electronic ed., Logos Library System; Spurgeon’s Sermons (Albany, OR: Ages Software, 1998).

There are a lot of “rock-star” pastors these days. But, that’s nothing new. Heck, even before podcasts, blogs, and Twitter, people flocked to hear the big name preachers of their day (See: Whitfield, Spurgeon, Wesley, Finny, ect). It would seem that this can be traced all the way back to the early church where camps were forming around Paul and Apollos. (1 Corinthians 3:4)

One of the great problems with idolizing or over emphasizing a particular preacher, is that you often do so at the expense of hear what many other great preachers, like maybe the one in your church, has to say. This point was really brought home today as I was reading a biography on the great reformer, John Owen. It would appear that John himself was inclined to go and hear a “rock-star” of his day and, when a no-name preacher showed up, Owen almost missed out on hearing the very message that stirred his soul to God.

But the time had come when the burden was to fall from Owen’s shoulders; and few things in his life are more truly interesting than the means by which it was unloosed. Dr Edmund Calamy was at this time minister in Aldermanbury Chapel, and attracted multitudes by his manly eloquence. Owen had gone one Sabbath morning to hear the celebrated Presbyterian preacher, and was much disappointed when he saw an unknown stranger from the country enter the pulpit. His companion suggested that they should leave the chapel, and hasten to the place of worship of another celebrated preacher; but Owen’s strength being already exhausted, he determined to remain. After a prayer of simple earnestness, the text was announced in these words of Matt. 8:26, “Why are ye fearful, O ye of little faith?” Immediately it arrested the thoughts of Owen as appropriate to his present state of mind, and he breathed an inward prayer that God would be pleased by that minister to speak to his condition. The prayer was heard, for the preacher stated and answered the very doubts that had long perplexed Owen’s mind; and by the time that the discourse was ended, had succeeded in leading him forth into the sunshine of a settled peace. The most diligent efforts were used by Owen to discover the name of the preacher who had thus been to him “as an angel of God,” but without success.

John Owen, vol. 1, The Works of John Owen., ed. William H. Goold (Edinburg: T&T Clark), xxx–xxxi.

Reader, you don’t need a rock star preacher. Find a pastor that preaches God’s Word faithfully, and listen. It is likely God will use that preacher in far greater ways that a rock star.

Note: I grabbed the image of John Owen from Ocean’s Bridge. If you want to buy me a copy of the painting, I think the 72″x88″ one would be sweet! The original was was painted by John Greenhill and is currently in National Portrait Gallery, London.

My wrestling with the idea of baptizing children began in 2004, when my wife was pregnant with our first child. At the time, my struggle wasn’t about baptizing children, rather it was specifically about the baptizing of infants. I draw this distinction between baptizing infants and baptizing children because I believe it is an important one for this discussion. The issue of baptizing infants falls under the umbrella of what is known as padeobaptism, or as I prefer to call it, covenantal infant baptism. I don’t intend to discuss the baptism of infants here, but I draw the line between the two because I want to be clear that I am talking about credo (or confessional) baptism in this article. This is baptism, not based upon the covenantal promise given by God to parents, rather a person’s, in this case a child’s, confession of faith in Jesus.

Eventually my wife gave birth to our son, and 20 months later, our daughter. Since we were not attending a church that supported infant baptism, along with the fact that infant baptism wasn’t yet at the level of a conviction for me, we never baptized either of our kids as infants. Despite my leanings towards, and growing conviction concerning, covenantal infant baptism, it was when my son turned 5 and daughter turned 3 that I knew it was “too late” for me to baptize my kids based on the padeo-baptist framework. So, I was left wondering what to do. At what age, or what time should I discuss baptism with my kids? If they, at a very young age, say they want to be baptized, should I let them? What if I don’t think they are regenerate? What if I’m not sure of the state of their soul before God? What if I’m not sure they really grasp the truth of the Gospel? What am I to do? These were my wrestling.

On April 4, 2010, my wrestlings were resolved as both my children (ages 3 and 5) chose to enter the waters of baptism in obedience to Christ’s command, and as a declaration of faith to the Church and the world. As a father, I was both encouraged and enthralled to welcome my children as brothers and sisters in our Lord Jesus Christ. Their baptism, like all the faithful before them, is valid, fruitful, and efficacious. Theirs is no “mock” baptism, trial run, or kiddy version. Like the faithful before and after them, my kids were baptized in the name of the Father, Son, and Holy Spirit.

Now, the purpose of the post, article, paper, or whatever you want to call it, is to explain the basis for which I believe it is appropriate and right for churches to baptize young children under a credo-baptism framework. For the sake of clarity, I will be using the term “young confessing children” throughout and, by this I mean those children under the age of 6 (+/-) who confess to have faith in Jesus as both their Lord and Savior.

My hope is that the arguments below will help give other parents and pastors food for thought in this critical area of church life.
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