John Brown Learns Greek

Rod Decker tells the following story: There are few stories more thrilling than the simple narrative of John Brown of Haddington, as he came to be called. The facts are all given in the fascinating biography by Robert Mackenzie, published in 1918. The list of his important works cover three pages (347-9) and include A Dictionary of the Holy Bible, republished as late as 1868. The dates of his books run from 1758 to 1785. The Self-interpreting Bible was reissued in America in 1919 with 26 editions in all. "Brown's Bible" came to be a treasure to ministers. For twenty years at Haddington, Scotland, in connection with his pastorate, he acted as professor of theology to about thirty students each year, who came to sit at his feet. He sided with the Erskines and the United Presbyterian Church, which later in 1900 was united with the Free Church of Scotland as the United Free Church. But our interest in John Brown, who became the greatest preacher and scholar of his people during this period, lies in the marvellous zeal exhibited by him for acquiring knowledge. He was born in 1722 in Carpow near Abernethy in Perthshire. His father was in winter a weaver of flax on the little {104} farm and a fisher of salmon in the summer. He had taught himself to read and had current religious literature in his little home. Thus the son formed a taste for good reading. It was the law that a schoolmaster should be appointed for every parish, but in the strife between Prelacy and Presbytery little regard was paid to the law. When a school was held, it might be a cowshed, a stable, a family vault, or a hovel. John Brown had a few months in a school like this, but the fire was kindled in his mind and soul that was to become a great light. He read what catechisms he could get. " My parents' circumstances did not allow them to afford me any more, but a very few quarters at school, for reading, writing, and arithmetic, one month of which, without their allowance, I bestowed on Latin." So he tells the pathetic story.

But where did the Greek come in? "My father dying about the eleventh year of my age and my mother soon after, I was left a poor orphan, who had almost nothing to depend on, but the providence of God." That and his own pluck and courage. He found shelter in a religious family, but had fever four times during the year and seemed a mere wisp of a boy. In his twelfth year he was converted. He became the herd-boy for John Ogilvie for several years on the sheep farm of Mieckle Bein. Ogilvie was an elder of the church at Abernethy, who had never learned to read. He was fond of having the shepherd boy read to him. He built a shelter on Colzie Hill for that purpose, where they could watch the sheep and have spiritual communings. Young John Brown borrowed what Latin books he could and used them so well that he mastered the language. He had two hours at noon each day for rest. But he used this time to go to his minister at Abernethy, Rev. Alexander Moncrieff, or to Rev. J. Johnstone, a minister at Arngask, several miles away. These set him tasks in Latin, which he finished with dispatch.

Latin led to Greek, but in a curious way. He hesitated to ask help about the Greek, as it was not so commonly known as Latin. So he took an old Latin grammar, his copy of Ovid, and went to work to find out the Greek alphabet by the use of the proper names in the genealogies of Christ in Matthew and Luke. This was the key to unlock the door between Latin and Greek. He had borrowed a copy of the Greek New Testament and kept on his comparative study till he learned the sounds of the Greek letters. He learned the meanings of the words by comparing short ones with the English translation. He made comparisons of the endings with the Latin and thus made a rough grammar for himself. Now and then he would ask questions of a Mr. Reid in the neighborhood.

He became anxious to get for himself a copy of the Greek New Testament. It was twenty-four miles to St. Andrews, where there was a copy to be had. He got his friend, Henry Ferney, to look after his flock, and set out one evening for St. Andrews and arrived there next morning. This was in 1738, and he was only sixteen. He was footsore and weary and found the book store of Alexander McCulloch. Let us follow Mackenzie (pp. 26 f.): "Going in, he startled the shopman by asking for a Greek New Testament. He was a very raw-looking lad at the time, his clothes were rough, homespun, and ragged, and his feet were bare. 'What would YOU do wi' that book? You'll no can read it,' said the bookseller. 'I'll try to read it,' was the humble answer of the would-be purchaser. Meanwhile some of the professors had come into the shop, and, nearing the table, and surveying the youth, questioned him closely as to what he was, where he came from, and who had taught him. Then one of them, not unlikely Francis Pringle, then Professor of Greek, asked the bookseller to bring a Greek New Testament, and throwing it down on the counter, said: 'Boy, if you can read that book, you shall have it for nothing.' He took it up eagerly, read a passage to the astonishment of those in the shop, and marched out with the gift, so worthily won in triumph. By the afternoon, he was back at duty on the hills of Abernethy, studying his New Testament the while, in the midst of his flock." This simple narrative is eloquent in its portrayal of the determination of the poor shepherd boy of Abernethy to know the Greek New Testament. This very copy of the Greek New Testament, a precious heirloom, has been handed down to the fifth John Brown in lineal descent of Greenhill Place, Edinburgh.

But there is a tragic sequel before the final triumph of young John Brown. There were some young men in Abernethy studying for the ministry who became jealous of the shepherd lad who had forged ahead of them in his knowledge of the Greek New Testament. One of them, William Moncrieff, son of the minister at Abernethy, said to him one day: "I'm sure the de'il has taught you some words." This seemed to John Brown a jest, but it was an expression of jealousy that led to serious consequences. John Brown added Hebrew to his Latin and Greek, and the suspicion of witchcraft grew apace. Even John Wesley in his Journal for May 25, 1-68, expressed sorrow that the English had given up belief in witchcraft, for "the giving up of witchcraft is, in effect, giving up the Bible." In 1743 the ministers of the Secession in Scotland deplored the repeal by Parliament of the law against witchcraft for the punishment of witches.

Unfortunately his pastor, Rev. Alexander Moncrieff of Abernethy, gave heed to the charge of witchcraft as the explanation of John Brown's knowledge of Greek. This slander followed young Brown for five years. On June 16, 1746, the elders and session of the church at Abernethy by unanimous vote gave John Brown a clear certificate of full membership in the church; but even so Rev. Alexander Moncrieff, the pastor, refused to sign it and left it to the clerk of the session. The narrow preacher continued to throw difficulties in the way of the brilliant young scholar, who was struggling towards the light. Later in 1752, some members of the church at Abernethy were brought by Moncrieff before the session for going to hear John Brown, "a pretended minister." But the young man fought his way on as pedler, soldier, schoolmaster, divinity student, and finally pastor at Haddington, theological professor and great scholar and author.

Spurgeon Quote

"Grow in humility too. Seek to be unnoticed and to more fully recognize your own nothingness. Yes as you grow 'downward' in humility, also seek to grow 'upward', where you will have closer times with God through prayer and more intimate fellowship with Jesus." C.H. Spurgeon

Last words of James Renwick

James Renwick was known as the last of the martyred Covenanters of the late 17th century in Scotland. Renwick's final testimony was: "Farewell, beloved sufferers and followers of the Lamb; farewell, night wanderings, cold and weariness for Christ . . . Welcome scaffold for precious Christ; welcome heavenly Jerusalem; welcome O thou blessed Trinity and one God! O eternal One! I commit my soul into thy eternal rest."

Spurgeon on the Power of Preaching

"My experience goes to show that there have been persons converted to God by doctrines that some might have thought altogether unlikely to produce that result. I have known the doctrine of the resurrection to bring sinners to Christ; I have heard of scores brought to the Savior by a discourse upon election, -- the very sort of people who, as far as I can see, would never have been reached if that truth had not happened to be an angular doctrine that just struck their heart in the right place, and fitted into the crevices of their nature. I have often preached a terrible sermon upon the law, and afterwards found that sinners had been comforted by it. God frequently blesses the Word in the very opposite manner to that in which I thought it would be blessed, and He brings very, very many, to know their state by nature by doctrines which I should have thought would rather have comforted believers than awakened the unconverted" Charles Spurgeon

Cure for Owen's Depression

The great reformer John Owen dealt with spiritual depression in the early years of his walk with Christ. The following description by A. Thomson tells of the cure:

"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. viii 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."

Perfectionism

John Wesley's views on perfectionism had a great impact on 18th century England. William Grimshaw, curate of Haworth, responded to those in his Yorkshire parish who agreed with Wesley: "I wish they knew their own hearts . . . my perfection is to see my imperfection."

A. J. Gordon

Adoniram Judson Gordon 1836–1895


A. J. Gordon was born in tiny New Hampton, New Hampshire on April 19, 1836 to devout Christian parents. At about 15 years of age, Adoniram had a conversion experience and was baptized in his father's mill stream. One year later, he openly confessed in a church meeting his desire and determination to prepare for Christian ministry.


In 1856, at age 20, he entered Brown University as a Classics major, where he met his future wife, Maria Hale. In 1860 he entered the Newton Theological Institution. Upon graduation in 1863, he accepted a call to become pastor of the Jamaica Plain Baptist Church, near Boston. In this time frame, he also married Maria Hale. After six successful years there, he accepted the pastorate of the Clarendon Street Baptist Church in Boston, the church where his ministry would have its broad impact.


Dr. Gordon remained pastor of Clarendon Street Church for more than a quarter of a century. He wrote many books, including: In Christ, The Two-Fold Life, The Ministry of the Spirit, How Christ Came to Church, and many others. He set Monday mornings aside to publishing his own monthly, the Watchword, and focused on devotional enrichment. He saw the church completely transformed into one of the most spiritual and aggressive churches in America with an unsurpassed effort in missions.

A. J. Gordon poured his heart and energy into the work of foreign missions. He traveled, preached, wrote, and served with the passion of spreading the Gospel of Jesus Christ worldwide. In 1889, he founded Gordon College in Boston, Massachusetts, as a missionary training institute.

He continued as minister of the Clarendon Street Church until his death, due to influenza and bronchitis, on the morning of February 2, 1895, with "victory" as the last clearly audible word on his lips. (Gordon College)

The Edwards' Diet

By a sparingness in diet, and eating as much as may be what is light and easy of digestion, I shall doubtless be able to think more clearly, and shall gain time; 1. By lengthening out my life; 2. Shall need less time for digestion, after meals; 3. Shall be able to study more closely, without injury to my health; 4. Shall need less time for sleep; 5. Shall more seldom be troubled with the head-ache. (Works, I, xxxv)

Sent by L. Larson

Top Ten Books of 2010

Köstenberger’s Guide to the Best of 2010
Publishers and authors have been at it again, and 2010 was a rich year for serious academic publishing in biblical and theological studies. As a matter of fact, I have made a tiny contribution to the deluge of materials myself by releasing The Heresy of Orthodoxy (Crossway, co-authored with Michael Kruger), the second edition of God, Marriage & Family (Crossway, with David Jones), and Entrusted with the Gospel (B&H Academic, co-edited with Terry Wilder), along with several smaller essays. That said, here is my list of “The Best of 2010.” Disclaimer: I haven’t read all these books cover to cover (yet), but have perused them sufficiently to be able to recommend them.
1. The ESV Bible Atlas by John D. Currid and David P. Barnett (Crossway): A truly magnificent achievement. You have to see this for yourself!
2. The Resurrection of Jesus: A New Historiographical Approach by Michael R. Licona (InterVarsity): A very impressive treatment of the study of the question of Jesus’ resurrection.
3. Redeeming Singleness: How the storyline of Scripture affirms the single life by Barry Danylak (Crossway): The long-awaited biblical-theological treatment of singleness from this Ph.D. candidate at Cambridge University.
4. Who Chose the Gospels? by Charles E. Hill (Oxford University Press): The new mint standard on this vital topic. The subtitle of chapter 11 says it all: “Natural Selection: The Gospels that Imposed Themselves.”
5. After You Believe: Why Christian Character Matters by N. T. Wright (HarperCollins): Despite some negative reviews, Wright’s book deserves serious consideration. I found this to be very stimulating reading in my work on a forthcoming project on academic excellence.
6. Politics according to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem (Zondervan): Another encyclopedic resource by this prolific author who does not shy away from addressing critical matters such as Christian influence on government and economic issues.
7. The Glory of God, ed. Christopher W. Morgan and Robert A. Peterson (Crossway): A nurturing study of this important biblical theme in the Theology in Community series (disclaimer: I wrote the essay on God’s glory in John for this volume).
8. Keeping God’s Earth: The Global Environment in Biblical Perspective, ed. Noah J. Toly and Daniel I. Block (InterVarsity): A responsible treatment of a subject often neglected by evangelicals, with important essays by Douglas Moo and Daniel Block, among others.
9. The Legacy of John: Second-Century Reception of the Fourth Gospel, ed. Tuomas Rasimus (Brill). A fascinating collection with essays by Charles Hill and Nicholas Perrin, among others.
10. The Trials of Theology: Becoming a ‘Proven Worker’ in a Dangerous Business, ed. Andrew J. B. Cameron and Brian S. Rosner (Christian Focus). A helpful reader for theology students, with selections by Luther, Spurgeon, Warfield, and others and essays by D. A. Carson, Carl Trueman, and others.
Andreas Kostenberge, Prof. of NT

Hymn by McCheyne

When this passing world is done,
When has sunk yon flaming sun,
When I stand with Christ in glory,
Looking back upon life's story,
Then, Lord, shall I fully know,
Not till then, how much I owe.

Robert Murray McCheyne

Henry Martyn

From Henry Martyn's diary:

"Sept. 24 -- The determination with which I went to bed last night, of devoting this day to prayer and fasting, I was enabled to put into execution. In my first prayer for deliverance from worldly thoughts, depending on the power and promises of God, for fixing my soul while I prayed, I was helped to enjoy much abstinence from the world for nearly an hour. Then read the history of Abraham, to see how familiarly God had revealed himself to mortal men of old. Afterwards, in prayer for my own sanctification, my soul breathed freely and ardently after the holiness of God, and this was the best season of the day."

McCheyne's Last Sermon

Robert Murray McCheyne "preached his last sermon on earth in a place outside Dundee called Broughty Ferry on a Sabbath night. He preached from the text of Isaiah 60:1 -- 'Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.' He went home to go to bed, ill of the fever from which he was not to recover. He died just days after he had preached on that text, and after his death they found a letter under his pillow. It had come from a man who was listening to him preaching that last sermon, and in part of the letter he said this:

'Dear Mr. McCheyne, I heard you preach at Broughty Ferry last Sabbath evening, and your sermon brought me to Christ. It was not anything you said, but it was what you were as you preached. For as you preached, I thought that I had never seen the beauty of holiness as I saw it in you. You were talking about the glory of our God resting on the Saviour, and I saw the Saviour's glory rest on you. That brought me to Christ.'"
(From J. Douglas MacMillan, The Lord Our Shepherd)

Books

“Get books into your houses, when you have not the spring near you, then get water into your cisterns; so when you have not that wholesome preaching that you desire, good books are cisterns that hold the water of life in them to refresh you.... So when you find a chillness upon your souls, and that your former heat begins to abate, ply yourselves with warm clothes, get those good books that may acquaint you with such truths as may warm and affect your hearts.”
—Thomas Watson (1662) From Ethan Smith.

Resolutions of Jonathan Edwards

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad's of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don't hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God's glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

31. Resolved, never to say anything at all against anybody, but when it is

perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, "A faithful man who can find?" may not be partly fulfilled in me.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration's never to speak anything but the pure and simple verity.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord's day. Sabbath evening, Dec. 23, 1722.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God's, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peace able, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; "knowing that whatever good thing any man doth, the same shall he receive of the Lord." June 25 and July 13, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14' and July '3' 1723.

64. Resolved, when I find those "groanings which cannot be uttered" (Rom. 8:26), of which the Apostle speaks, and those "breakings of soul for the longing it hath," of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear', of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton's 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

70. Let there be something of benevolence, in all that I speak.

Aug. 17, 1723

Susanna Wesley

Susanna Wesley bore 19 children. 10 of them lived past the age of two years old. Following are her 16 rules of parenting.

1. Eating between meals not allowed.

2. As children they are to be in bed by 8 p.m.

3. They are required to take medicine without complaining.

4. Subdue self- will in a child, and those working together with God to save the child's soul.

5. To teach a child to pray as soon as he can speak.

6. Require all to be still during Family Worship.

7. Give them nothing that they cry for, and only that when asked for politely.

8. To prevent lying, punish no fault which is first confessed and repented of.

9. Never allow a sinful act to go unpunished.

10. Never punish a child twice for a single offense.

11. Comment and reward good behavior.

12. Any attempt to please, even if poorly performed, should be commended.

13. Preserve property rights, even in smallest matters.

14. Strictly observe all promises.

15. Require no daughter to work before she can read well.

16. Teach children to fear the rod.

A Holy Minister

Robert Murray McCheyne wrote the following to a friend in the ministry:

"I know you will apply hard to German, but do not forget the culture of the inner man -- I mean the heart. How diligently the cavalry officer keeps his sabre clean and sharp; every stain he rubs off with the greatest care. Remember you are God's sword, his instrument -- I trust, a chose vessel unto him to bear his name. In great measure, according to the purity and perfection of the instrument, will be the success. It is not great talents God blesses so much as likeness to Jesus. A holy minister is an awful weapon in the hand of God."

Hypocrisy

John Murray in his commentary on the Book of Romans states the following:

"No vice is more reprehensible than hypocrisy. No vice is more destructive of integrity because it is the contradiction of truth." (Romans, vol. 2, p. 128)

Newton to Cowper

"Pray for me that my heart may be looking to Jesus for peace, wisdom, and strength. Without him all is waste and desert. And every thought in which He has not a place or rule is treason. I trust, yea, I know He will be with you. He will cover your head in the day of battle, and give you many a song of triumph before the great day of decision, when all enemies shall be finally bruised under your feet."
John Newton to William Cowper

"My most dear and intimate friend, William Cowper, has obtained a release from all his distresses. I preached a funeral sermon for him on the 11th inst. from Eccles. ii.2,3. Why was he, who both by talents and disposition seemed qualified, if it were possible, to reform the age in which he lived, harassed by distresses and despair, so that the bush which Moses saw all in flames was a fit emblem of his case?" Newton to Mrs. Hannah More on the death of Cowper

Toplady

If Thou art my shield and sun,
The night is no darkness to me;
And, fast as my moments roll on,
They bring me but nearer to Thee."

Augustus Toplady
"Inspirer and Hearer of Prayer"

Part 2

My academic "conversion" has driven me to serve the church rather than merely the academy. Although I am a full-time professor of Old Testament at Reformed Theological Seminary, I also serve as Senior Pastor of Ballantyne Presbyterian Church (ARP) in Charlotte. The latter position provides me with the opportunity to put my studies into action. It gives me an appropriate outlet for and application of all the study and teaching I do at the seminary. In reality, the work at the seminary and at the church feed off of one another: I teach what I preach, and I preach what I teach. Over the years, the teaching and the preaching have begun to resemble one another more and more. Again, I am a disciple who happens to be a scholar.

This second "conversion" has also greatly affected my writing. My desire at this point in life is to write books that bridge the gap between the technical and the popular. I believe that one in my position ought to take all the exegetical skills to the text, but then explain the text in very practical and understandable terms. I believe our preaching ought to do that as well: do all the labors on the text, and then translate it for the people. This is what George Whitefield said was "preaching the market language." And, so, all my effort is to glorify Christ and to teach his church through my scholarship. I am a disciple who happens to be a scholar.