WM 367: KEACH on DIVINE AUTHORITY of the Holy Scriptures: Part 17 of 17: INTERNAL TESTIMONY of HOLY SPIRIT

 

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WM 366: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 16 of 17: RAGE of the DEVIL

 

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WM 364: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Parts 14-15 of 17: REVELATION & REASON

 

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WM 363: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 13 of 17: TESTIMONY of ENEMIES

 

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WM 361: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 12 of 17: TESTIMONY of the CHURCH

 

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WM 360: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Parts 10-11 of 17: TRIUMPHS & TROPHIES

 

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WM 356: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 8 of 17: MIRACLES

 

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WM 355: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 7 of 17: PROPHECIES

 

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WM 354: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Parts 5-6 of 17: AGREEMENT & PENMEN

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WM 352: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 4 of 17: HOLINESS

 

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WM 349: KEACH on the DIVIINE AUTHORITY of the Holy Scriptures: Part 3 of 17: DIVINITY in MAJESTY

 

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WM 347: KEACH on the DIVINE AUTHORITY of the Holy Scriptures: Part 2 of 17: ANTIQUITY

 

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WM 344: KEACH on the DIVIINE AUTHORITY of the Holy Scriptures: Part 1 of 17: CONTENTS

 

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WM 135: Benjamin Keach: Orthodox, Puritan, Baptist

Image: Benjamin Keach (1640-1704)

WM 135: Benjamin Keach: Orthodox, Puritan, Baptist. Listen here.

In this episode I play a biographical lecture/message on the life of Particular Baptist Pastor Benjamin Keach (1640-1704) I did in September 2018 at the 1689 Conference in Indianapolis, Indiana, hosted by Christ Reformed BC of New Castle, Indiana.

The theme of the conference was "The Ordinary Means of Grace." I also did a message on "The Word of God as a Means of Grace" (listen here).

You can find all the conference messages/lectures here, including ones by Jim Renihan, Jeff Johnson, Scott Meadows, and others.

JTR

Recent Lectures on Benjamin Keach (1640-1704)

Image: Excerpt from chapter XX of Keach's Articles of Faith (1697)

I was asked to do a biographical message back on September 14 on Benjamin Keach (1640-1704): Orthodox, Puritan, Baptist Pastor at the 1689 conference in Indianapolis.

Last week I listened to the lectures on Benjamin Keach (found here on sermonaudio.com) that were given at the ParticularCon 2018 conference (held on September 7-8) at Trinity RBC in La Mirada, CA. They included Mike Mills' helpful message on the life of Keach, as well as talks on a variety of other topics.

Worthwhile listening for those interested in Keach and Particular Baptist history and theology.

JTR

Benjamin Keach on the religious education of children: "you can bend a twig sooner than a great arm of a tree"

Image: Scene from 2018 VBS at CRBC

In doing some preparation this morning for a bio message on Benjamin Keach (1640-1704) for a conference this fall, I ran across the quote below in Austin Walker’s The Excellent Benjamin Keach (Second Revised Ed., Joshua Press, 2015). In his chapter six on Keach’s literary works, Walker notes that many of Keach’s works were especially focused on young readers. This quote which introduces the chapter seemed timely with the completion of our annual children’s Bible school this week:

Consider the advantages of early age; religion now is most likely to make the deepest impression, and holy habits to be sooner acquired….that ground that hath long lain barren or unploughed, is hard to be broken up, or it [is] not so easy to manure. A plant set but the last year, is sooner plucked up than an old tree; a colt is sooner broke than if you let him run wild til he become an old horse; you can bend a twig sooner than a great arm of a tree: also we put our children to learn any art or mystery when young, because youth can learn sooner than elder persons. And may not all these things convince you, that this is the best time to learn the mysteries of religion and godliness? (p. 139).

JTR

The Vision (6.3.15): Made a Gazingstock

Some notes on the exposition of Hebrews 10:32-33 from last Sunday morning's sermon at CRBC:

Hebrews 10:32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

Some people get obsessed with thinking about the past.  They relive their “glory days” in high school or college.  As someone has said, “The key to a good past is often a bad memory.”  If there are unhealthy ways of thinking about the past, however, we must also that there can be healthy and positive ways to consider the past.

Our inspired author here calls upon the wayward Hebrew Christians to consider their previous experiences in the faith:  “But call to remembrance the former days….”  Sometimes it is good to look back and remember what you’ve experienced and to understand how you’ve developed.

One might think the author of Hebrews would have exhorted the Hebrews to think back on times of peace, joy, and tranquility in the faith.  But that is not what he does.  He calls upon them to think back to a time when they experienced hardship and persecution, which had come soon after the time when they learned about Christ (“were illuminated”).

We might think it would be the worst thing for a new Christian to experience hardship and persecution soon after his conversion, but God sometimes allows it in his wisdom for their good.

He describes their persecution in v. 32b by saying, “ye endured a great fight of affliction.”  The word for fight here is athlesis, the root for the English words “athletic” or “athlete.”  It refers to a grueling contest, competition, or struggle.

In v. 33 he adds that these afflictions came in two ways:

First, they came partly by being made a public spectacle (see v. 33a).   The KJV uses the word “gazingstock.”  The word here is a participle coming from the verb theatrizo.  This is the only time this verb occurs in the NT.  It literally means to bring onto the stage, but figuratively means to be made a spectacle or an object of shame.  The related noun theatron is used by Paul in 1 Corinthians to describe the suffering of the apostles:

1 Corinthians 4:9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle [theatron] unto the world, and to angels, and to men.

There are numerous examples in history of Christians having been made “gazingstocks.”

One of our Particular Baptist forebears was Benjamin Keach (1640-1704).  He was converted and baptized as a teenager.  In 1664, when he was only 24 years old, he published an anonymous booklet titled “The Child’s Instructor” in which, among other things, he denied infant baptism.  The booklet fell into the hands of an Anglican minister who discovered Keach was the author and brought charges of sedition against him.  When Keach refused to renounce the teaching in the booklet he was imprisoned and ordered to be pilloried.  To be pilloried was to be bound by the head and arms in something like stocks while a crowd was encouraged to throw items at the victim.  One book says “the usual fare was vegetables, dead animals, and stones,” and many of the pilloried suffered “permanent damage” (Beeke and Pederson, Meet the Puritans, p. 387).  Thankfully, in Keach’s case, the crowd that gathered was sympathetic and he was able to preach to them while bound.  Still, the stand for Biblical truth meant the risk of being made a gazingstock.

When I was a missionary in Hungary, I heard many peers of my generation tell me of being singled out in their schools by teachers and administrators, during the communist times, because they or their parents were believers.

Second, they became companions [koinonoi] of other undergoing affliction (v. 33b).  They did not desert brethren who were suffering for the faith (cf. Matthew 25:40; Acts 9:4).

May the Lord continue to preserve his faithful in this generation.

Grace and peace, Pastor Jeff Riddle

Benjamin Keach, the Comma Johanneum, and Proof-Texts

I was reading Benjamin Keach's extended sermon titled "The Blessedness of Christ's Sheep" from John 10:27-28 in A Golden Mine Opened (1694) and was struck by this section in which he describes how Christ's sheep are committed to his Word and to right doctrine, including the doctrine of the Trinity (see point 2 above). Note that the prooftext he uses to cinch his point here is the Comma Johanneum (1 John 5:7). The verse is, of course, also used in the Second London Baptist Confession (1689) as a proof in Chapter Two:  "Of God and Of the  Holy Trinity" paragraph 3.

This illustrates how Keach and the men of his generation accepted the Comma Johanneum as a vital part of Scripture. This acceptance of 1 John 5:7 and other traditional text readings as part of the true text of Scripture presents a problem for confessional men who have embraced the modern critical text of the Enlightenment. Lest such citations be disregarded or downplayed as mere simplistic "proof-texting" one should consult Richard A. Muller's  scholarly treatment of how the Reformers, the early orthodox, and the high orthodox made use of such dicta probantia (see Holy Scripture: The Cognitive Foundation of Theology, pp. 525-540). He notes that rather than being "rank citation of texts apart from context and apart from any consideration of the results of exegesis" such citations "arose out of a context of normative, established exegesis" (p. 525). He adds that such citations "may point toward a massive exegetical labor in commentaries and polemical treatises" (p. 528).

One more note on Keach's citation of Scripture in this series of sermons:  Though he appears usually to cite passages from the King James Version (1611), which at the time had only been in existence for a few decades, Keach often makes frequent use of free citations. Perhaps many of these were cited from memory, and the marginal references were only later added in preparation for publication. In his citation of 1 John 5:7 above, for example, Keach uses "Holy Spirit" rather than "Holy Ghost" (as in the KJV). From what I have read of Keach this is typical of his preference.   

JTR

Benjamin Keach (1640-1704): Nine Reasons the Saints are like Wheat

Note:  The following is taken from the "Paradosis" column in the most recent RBT.

Benjamin Keach was a Puritan Particular Baptist pastor who lived from 1640-1704.  He is the namesake for the annual Keach Conference.  The slightly edited extract below is taken from A Trumpet Blown in Zion or An Alarm in God’s Holy Mountain (1694) which included “An Exposition of that Metaphorical Scripture Matthew III.12.”

Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire (Matthew 3:12).

 

Why are the saints compared to wheat?

I answer for many reasons:

1.       Wheat is a choice grain, the best grain, so true believers are a choice people in God’s sight.

The righteous is more excellent than his neighbor (Prov 12:26); they are called the excellent in all the earth (Psalm 16:3).  God call his people his jewels, or choice treasure.  They are men of a high and heavenly birth, of a high sublime and excellent spirit.  They are espoused to an excellent person, act and are influenced by  excellent principles and have glorious ends and aims in all they do; and from hence may be compared to wheat.

2.       Wheat has much pains used with it.

The ground must be made good.  It must be well plowed and manured before the wheat is sown.  So, the hearts of poor sinners must be first made good, and by spiritual convictions be plowed up, before the seed of grace is sown.  For like as believers are compared to wheat, so is also the grace of God.

Wheat must be weeded as well as gathered into the barn, and also threshed, fanned, and well purged.

Believers may be compared to wheat upon this respect, Christ takes much pains (to speak after the manner of men) with his own elect, not only by plowing, manuring, but by sowing, watering, weeding, fanning, and purging them like wheat.

3.       Wheat will endure cold frosts and snow, and all manner of bitter and sharp weather, better than any other grain.

Sow barley before winter, and you will find but little of it lives, but wheat will live in the sharpest winter that can come.  What a good harvest we had here in England after the last great frost; alas, the wheat was not destroyed thereby, but was made better, the weeds and worms being killed, which is found to hurt and annoy it oft-times.

Even so sincere Christians, who are Christ’s spiritual wheat, abide faithful under the greatest trials, persecutions and afflictions they can meet withal.  The endure the frosts and bitter North-winds of tribulation, and furious storms of the wrath of wicked men, which kills the false-hearted professor.  They die and wither away.  They can’t live and maintain their seeming hope and confidence, when true believers can.  A hypocrite is but summer corn, or rather weeds or tares that spring up with the wheat.  Though they look like it, they are yet only the product of natural conscience, or, the common influences of the sun, or gospel of Jesus Christ.

4.       An ear of wheat when it is near ripe doth hang down its head, the corn being full and weighty, when light and empty ears hold up theirs; commonly a light and chaffy ear stands straight upright in a lofty manner.

So a true gracious Christian is of a humble spirit.  He hangs down his head (as it were) and is ashamed of his best duties and service, seeing so great weaknesses and infirmities to attend him.  He abhors himself, yes, loathes himself.  He knows he hath nothing to glory in but in the cross of Jesus Christ.  He sees himself nothing.  Unto me who am less than all the saints, is this grace given, saith Paul (Eph 3:8).  What a humble person was he!  What a full and weighty ear of choice wheat was this apostle.  If you see a man or woman proud, or of a haughty and conceited spirit, being lifted up, you may conclude they are but empty ears, no true grace being in their hearts.

5.       Wheat hath its chaff cleaving oft-times close to it.  Yes, it will stick and cleave so to it that it is not easily separated.

So it is with Christ’s spiritual wheat, the filth of chaff of internal corruption is very subject to cleave to them, and hard it is for them to get rid of it.  When I would do good, sin is present with me, for the good I would, I do not, but the evil which I would not do, that do I (see Rom 7:19).

O wretched man that I am!  Who shall deliver me from this body of death (Rom 7: 24).  I am (as if he should say) even wearied with continual combating.  I cannot get rid of this dead body, this inward filth and corruption, the remainders of sin in my flesh.  This chaff cleaves to all Christ’s wheat.

6.       Wheat is of prime and chiefest use.  Of it excellent things are made, as meat for princes.

So the Lord’s faithful people are of chief use in God’s hand of all others.  The lips of the righteous feed many (Prov 10:21).

7.       That nation which abounds with the finest wheat is esteemed a choice land, a happy nation.

So, likewise, that kingdom and nation in which are abundance of godly Christians, it is a happy kingdom, a blessed nation, because such are the common interest of the land or place where they dwell. They are called the pillars of the earth (1 Sam 2:8).

8.       Wheat is threshed with the flail, to sever it from the straw and chaff, by the husbandman.

So God to sever the wheat (i.e., the godly) from the chaffy professor, and free them of the filth and corruption of their own hearts, brings his flail of affliction and persecution upon them.

9.       Wheat is also fanned, to cleanse it, and it is to be noted that the fan in the hand of the husbandman tosses up the wheat and chaff together, and then he shakes it to and fro, this way and that way, on his knees.

So the Lord Jesus with his spiritual fan tosses the godly and hypocritical professor, by the same afflictions, trials, persecutions, and temptations.  And o what hurrying, tossings and tumblings to and fro in their spirits, have some Christians met with in the late times, and still daily meet withal?  They have their ups and downs, this affliction and the other temptation, this loss and the other cross.  But yet, nevertheless, they are not tossed out, or blown away by the fan, but evident it is that the chaff is hereby purged out.  While Christ’s wheat is refined, they abide fanning (as I hinted before) but so doth not the carnal and light professor.  They are offended, through this means, as our Savior shows, and are ready to say with that wicked man of old, this evil is of the Lord, why should I wait upon him any longer? (2 Kings 16:33).  Believers know, God doth it not for his own pleasure, but for their profit, that they might be partakers of his holiness (see Hebrews 12:10).  Hence it is said, that they endure chastening, and faint not when they are rebuked of the Lord (Heb 12:7).  Ω

Benjamin Keach: Eight Duties of Church Members to Pastors

Note:  The article below appeared as the Paradosis column in the last issue of the RBT.  Note Keach's references to Owen as an authority as evidence of the respect he enjoyed and influenced he exercised among early Particular Baptists. 

Benjamin Keach was a Puritan Particular Baptist pastor who lived from 1640-1704.  He is the namesake for the annual Keach Conference.  The slightly edited extract below is taken from The Glory of a True Church and its Discipline Displayed (1697), one of Keach’s many works addressing ecclesiology and ministry.

Eight Duties of Church Members to Pastors

By Benjamin Keach

Of the duty of church members to their Pastor

1.      It is the duty of every member to pray for his Pastor and Teachers.

“Brethren pray for us” (1 Thess 5:25; Heb 13:18) that the Word of the Lord may run and be glorified.  Again, saith Paul, “praying also for us that God would open unto us a door of utterance to speak the mystery of Christ” (Col 4:3).  Prayer was made without ceasing of the church unto God for him.  Those that neglect this duty seem not to care either for their Minister, or their own souls, or whether sinners be converted, or the church edified or not. They pray for their daily bread, and will they not pray to have the Bread of Life plentifully broken to them?

Motives to this:

(a)   The Minister’s work is great:  “Who is sufficient for these things?” (2 Cor 2:16).

(b)    The opposition is not small which is made against them (see 1 Cor 16:9).

(c)    God’s loud call (as well as Minister’s themselves) is for the saints’ continual prayers and supplications for them.

(d)   Their weaknesses and temptations are many.

(e)   The increase and edification of the church depends on the success of their ministry.

(f)     If they fall or miscarry, God is greatly dishonored, and his ways and people reproached.

2.      They ought to show a reverential estimation of them, being Christ’s ambassadors, also called Rulers, Angels, etc.

They that honor and receive them, honor and receive Jesus Christ.  “Esteem them very highly in love for their work’s sake” (1 Thess 5:13).   Again, he saith, “Let the elders that rule well, be accounted worthy of double honor, especially they who labor in word and doctrine” (1 Tim 5:17).  That is, as I conceive, those that are most laborious.

3.      It is their duty to submit themselves unto them, that is, in all their exhortations, good counsels, and reproofs.

When they call to any  extraordinary duty such as prayer, fasting, or days of thanksgiving, if they see no just cause why such days should not be kept, they ought to obey their Pastor or Elder, as in other cases also.  “Obey them that have the rule over you and submit yourselves” (Heb 13:7).

4.      It is their duty to take care to vindicate them from the unjust charges of evil men, or tongue of infamy, and not to take up a reproach against them by report, nor to grieve their spirits, or to weaken their hands (Jer 20:10; Zeph 2:8; 2 Cor 11:21, 23).

5.      It is the duty of members to go to them when under trouble or temptations.

6.     It is their duty to provide a comfortable maintenance for them and their families, suitable to their state and condition.

“Let him that is taught in the word communicate to him that teacheth in all good things” (Gal 6:6).  “Who goeth a warfare at his own charge? Who planteth a vineyard, and eateth not of the fruit thereof?.... (1 Cor 9:7).  “Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (v. 14).  “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?” (v. 11).  They should minister to them cheerfully, with all readiness of mind.  Ministers are not to ask for their bread, but to receive it honorably (Matt 10:9-10).  Though the Minister’s maintenance is not by tithes, etc., as under the law, yet they have now as just a right to a comfortable maintenance as they had then.  The equity of the duty is the same.  Our Savior, saith Dr. Owen, pleads it from the grounds of equity and justice.  All kind of rules and laws of righteousness among men of all sorts calls for it.

7.      It is their duty to adhere to them and abide by them in all their trials and persecutions for the Word.

“Ye were not ashamed of me in my bonds…” (cf. 2 Tim 1:16-18).

8.      Dr. Owen adds another duty of the members to their Pastor, viz., to agree to come together upon his appointment.

“When they were come, and had gathered the church together…” (Acts 14:27).  Ω