The following is from a series of videos working through CrossWay’s corporate worship training material (updated 10/2020). In the following video we walk through and explain our church’s liturgy–the regular rhythms of our Sunday morning services.
Jonathan Edwards on “the nature and design of the ordinances and duties, which God hath appointed, as means and expressions of true religion.
To instance in the duty of prayer: it is manifest, we are not appointed, in this duty, to declare God’s perfections, his majesty, holiness, goodness, and all-sufficiency; our own meanness, emptiness, dependence, and unworthiness, our wants and desires, in order to inform God of these things, or to incline his heart, and prevail with him to be willing to show us mercy; but rather suitably to affect our own hearts with the things we express, and so to prepare us to receive the blessings we ask. And such gestures and manner of external behaviour in the worship of God, which custom has made to be significations of humility and reverence, can be of no further use, than as they have some tendency to affect our own hearts, or the hearts of others.
And the duty of singing praises to God, seems to be appointed wholly to excite and express religious affections. No other reason can be assigned, why we should express ourselves to God in verse, rather than in prose, and do it with music, but only, that such is our nature and frame, that these things have a tendency to move our affections.
The same thing appears in the nature and design of the sacraments, which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the gospel and the redemption of Christ, and be instructed in them by his word; but also that they should be, as it were, exhibited to our view in sensible representations, the more to affect us with them.
And the impressing of divine things on the hearts and affections of men, is evidently one great end for which God has ordained, that his word delivered in the Holy Scriptures, should be opened, applied, and set home upon men, in preaching. And therefore it does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend, as well as preaching, to give a good doctrinal or speculative understanding of the word of God, yet they have not an equal tendency to impress them on men’s hearts and affections. God hath appointed a particular and lively application of his word, in the preaching of it, as a fit means to affect sinners with the importance of religion, their own misery, the necessity of a remedy, and the glory and sufficiency of a remedy provided; to stir up the pure minds of the saints, quicken their affections by often bringing the great things of religion to their remembrance, and setting them in their proper colours…. God has appointed preaching as a means to promote in the saints joy.” (Religious Affections, I.II.9)
And if this be the case then…
“If true religion lies much in the affections, we may infer, that such means are to be desired, as have much tendency to move the affections. Such books, and such a way of preaching the word and the administration of ordinances, and such a way of worshipping God in prayer and praises, as has a tendency deeply to affect the hearts of those who attend these means, is much to be desired. … Indeed there may be such means, as have a great tendency to stir up the passions of weak and ignorant persons, and yet have none to benefit their souls: for though they may have a tendency to excite affections, they have little or none to excite gracious affections. But, undoubtedly, if the things of religion in the means used, are treated according to their nature, and exhibited truly, so as tends to convey just apprehensions and a right judgment of them; the more they have a tendency to move the affections, the better.” (I.III.2)
The below is a Gospel Life Course taught during May 2018 at CrossWay Community Church.
Week 1 — Introduction, Identity, & Mission
May 6th, 2018
Week 2 — Cultivation, pt. 1
May 13th, 2018
Week 3 — Cultivation, pt. 2
May 20th, 2018
Week 4 — Cultivation, pt. 3
May 27th, 2018
I just read/listened to this article by Scott Newling, “Devoted to the public reading of Scripture,” advocating a recovery of the actual practice of devoting ourselves to the public reading of scripture in our churches.
As 1 Timothy 4:13 says,
Until I come, devote yourself to the public reading of Scripture….
Scott Newling says,
Let me be blunt: when we reduce the Bible reading in order to privilege something else in our meetings we are shifting the congregation’s understanding of what church is. When we choose not to read some bits because we deem them inappropriate, we forget that God wrote them—and that in his wisdom he knew what he was doing when he did. When we choose not to read parts because they seem irrelevant or unclear, we teach our congregations and ourselves that God’s word isn’t eternal or understandable. When we choose to not read the Old Testament because it is ‘unfamiliar’—how else are we going to get familiar with it? The non-Christian world certainly isn’t going to help us. If we find Scripture to be boring, it’s not God’s fault, and the solution isn’t to silence God! If we find a part boring, we must ask God to give us interest in it, because we love him and want to know what he has to say. The Bible is well aware that some bits are harder to understand than others (2 Pet 3:16-17). But where did we get the idea that the solution to this is to stop reading?
When we choose to reduce Bible readings for something else, do we then in effect say that our means, our words, are better than God’s to grow people?
I loved this article. It reflects a lot of my own convictions on the matter and thoughts I’ve been having for a little over a year now.
In Carl R. Trueman’s book The Wages of Spin: Critical Writings on Historical and Contemporary Evangelicalism, he included a chapter entitled,”What Can Miserable Christians Sing?”
The answer to that question, Trueman answers, is the Psalms and specifically the Psalm’s model of lamentation.
This little piece which took minimal time and energy to author has garnered more positive responses and more touching correspondence than anything else I have ever written. It resonated with people across the Christian spectrum, people from all different church backgrounds who had one thing in common: the understanding that life has a sad, melancholy, painful dimension which is too often ignored and sometimes even denied in our churches.
to highlight what I saw as a major deficiency in Christian worship, a deficiency that is evident in both traditional and contemporary approaches: the absence of the language of lament. The Psalms, the Bible’s own hymnbook, contains many notes of lamentation, reflecting the nature of the believer’s life in a fallen world. And yet these cries of pain are on the whole absent from hymns and praise songs.
There is nothing in the typical book of hymns or praise songs that a woman who has miscarried a baby, or a parent who has just lost a child to cancer, can sing with honesty and integrity on a Sunday.
The desperation and heartache of such moments are things which we instinctively feel have no place in a religion where we are called on to rejoice in the Lord always. Yet there is a praise book which taps such emotions and gives the broken-hearted honest words with which to express their deepest sorrows to God.
It’s called the book of Psalms; and its recovery as a source of public praise in the Christian church can only help the church overcome its innate triumphalism and make room for the poor and the weak.
In short, he says, in the Psalms “one finds divinely inspired words which allow the believer to express their deepest pains and sorrows to God.”