• “[The] God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. To him be the power for ever and ever. Amen.” (1 Peter 5:10-11).
These are promises of great things to come. They will come at God’s appointed time and in fulfilment of his plan to “restore” (1 Peter 5:10): to restore us and to restore Creation, to mend what has been broken and to reconfigure what has been marred. We can scarcely fail to be humble in the face of our Lord’s thereby redeeming what we have damaged through our sin and rebellion.
Peter’s description of Christ as the Chief Shepherd recalls the recurring imagery of sheep and shepherds throughout the Bible. The patriarch Jacob speaks of “the God who has been my shepherd all my life to this day” (Genesis 48:15) and describes the Lord as “the Shepherd, the Rock of Israel” (Genesis 49:24). The condition of the people when they are “harassed and helpless, like sheep without a shepherd” (Matthew 9:36) invites the compassion of Jesus. The Lord comes to be “the shepherd of my people” (Matthew 2:6) and Jesus says: “I am the Good Shepherd” (John 10:14). The book of Hebrews picks up the image by talking of “that great Shepherd of the sheep” (Hebrews 13:20).
Jesus himself tells the parable of the Lost Sheep, in which the love of the shepherd is so great that he “leaves the ninety nine on the hills and [goes] to look for the one that wandered off” (Matthew 18:12). He uses the story to illustrate the point that: “In the same way your Father in heaven is not willing that any of these little ones should be lost.” (Matthew 18:14). It is not just empty rhetoric, therefore, when Peter encourages his readers to “Cast all your anxiety on [the Lord] because he cares for you.” (1 Peter 5:7). At the same time, the image of the shepherd reminds a people undergoing persecution of how they may be called upon to respond: “The good shepherd lays down his life for the sheep.” (John 10:11).
Conclusion.
In 1660 the publication of the Declaration of Breda, promising religious toleration and an amnesty for supporters of the Commonwealth, led directly to Charles II’s being restored to the throne in May that year. It was a pale shadow of the amnesty that God makes available and of the restoration that he plans for us and for his Creation, but it was nevertheless cause for rejoicing amongst a majority of the population.
During the Restoration the great Puritan poet John Milton, who had been Oliver Cromwell’s secretary when he was Lord Protector and continued in that post despite becoming blind in 1652, completed two of his finest works: Paradise Lost and Paradise Regained. They read as epitaphs for the Puritan dream. Milton was arrested shortly after the return of Charles II and fined (losing the greater part of his fortune), but released. Thereafter, he wisely lived in hiding: as the author of a pamphlet excusing regicide[46] he was scarcely likely to be in favour with the new regime. Samson Agonistes, published in 1671, mirrors the circumstances of the poet’s own life as it recounts the blindness of Samson, held prisoner by the Philistines (see Judges 16).
Charles II and John Milton are a study in contrasts, yet in a curious way they share a certain humility. Milton’s was a product of his blindness and deep Christian faith, Charles’ of his long years of exile and a determination “never to go on my travels again.” His quarter century on the throne reminds us that the way in which we act has a profound impact. The tone set by the king influenced every aspect not just of the court but of the country at large. The widespread influence of what we do makes it of the utmost importance that we practice humility in our lives. Our recent conduct as a nation has disclosed the opposite, for we have sought to put ourselves above God. Now, more than ever, we need to “humble [ourselves] ... under God’s mighty hand” and pray that he will indeed “lift [us] up in due time.” (1 Peter 5:6).
23. Revolution
1 Timothy 2:1-8.
Key word: authority.
On one level the Glorious Revolution was neither much of a revolution nor particularly glorious. On another it was a profound shake-up of the political order in England which finally drew a line under the long conflict between king and Parliament. Fearful that James II (reigned 1685-88) intended to impose Roman Catholicism on the country and goaded by the monarch’s intemperate actions (such as the charging of seven bishops with seditious libel in June 1688) a number of prominent Protestant noblemen offered the Crown to the ruler of the Netherlands, William of Orange. A fig leaf to propriety was provided by the fact that William’s wife Mary Stuart, herself a Protestant, was James’ daughter and hence in the line of succession. The offer was accepted. William landed in England at the head of an army and was greeted warmly. At this, James lost his nerve and fled London for France. Constitutional theorists conveniently if improbably treated flight as abdication, smoothing the way for what was in truth usurpation. James sought to make a comeback and with French help invaded Ireland, but William’s victory at the battle of the Boyne on 11 July 1690 put the matter beyond doubt.
The offer of the Crown to William III and Mary II came with strings attached. Royal prerogative powers were curtailed: there was to be freedom from laws and taxes passed without the consent of Parliament, freedom to elect members of Parliament and freedom of speech. The passing of the Bill of Rights in 1689 meant that from then onwards Britain had for the first time a genuinely constitutional monarchy. Supreme power thenceforth resided in the king in Parliament. The administration of justice, too, was placed above the will and whim of the sovereign. Indeed, the primacy and independence of the rule of law was one of the hallmarks of this innovative and wholly unprecedented form of government.
An independent judiciary proved itself a redoubtable defender of freedom. In its Lord Chief Justice William Murray, Lord Mansfield, it had a champion of fire and intellect. In 1772 he delivered one of the landmark judgments of English law in Somersett’s case, concerning the status of a black slave who had been brought to England. The judge was in no doubt: “Every man who comes to England is entitled to the protection of English law, whatever oppression he may heretofore have suffered, and whatever may be the colour of his skin, whether it is black or whether it is white.” The effect was that any slave who set foot on English soil was immediately free.
On another occasion his lordship considered an appeal by the radical John Wilkes against a sentence of outlawry.[47] The overriding authority of the law was again clearly stated: “We must not regard political consequences, however formidable they may be; if rebellion was the certain consequence we are bound to say, Justicia fiat, ruat coelum’ [Let justice be done, though the sky fall].” This same judge said: “English law is Christian law.” It is not generally appreciated that right up to the modern era almost every aspect of English law came about specifically in response to Christian teaching: remove this and its foundation is gone.
Regulations.
The law of the land has authority. It is an authority that our constitution makes independent of and in some respects even above that of monarch and Parliament. It is an authority that is backed implicitly and explicitly by the power of the state. Yet if that were the sole pillar on which it rested, the law would be weak indeed. The true authority of law derives from its moral content: men will readily obey rules that are just but will chafe under those that are unjust. Moral content, of course, is ultimately linked to our obedience to God’s laws, which he has written in our hearts through our innate sense of right and wrong. Hence faithfulness to God is the rule above all others that we must keep.
With justice comes prosperity: “When the righteous prosper, the city rejoices; when the wicked perish, there are shouts of joy.” (Proverbs 11:10). Bad laws and poor enforcement promote wrongdoing and allow the guilty to go scot free. They undermine the foundations of society, proper relations between men and regard for God. It thus might come as something of a surprise that St Paul is so emphatic in saying: “I urge then, first of all, that requests, prayers, intercessions and thanksgiving be made for everyone – for kings and
all those in authority” (1 Timothy 2:1-2). This was not penned in balmy moments of personal and religious freedom. It was written when Nero was Emperor of Rome (54-68 AD), a man whose debauchery and cruelty are legend. His was one of the worst regimes of all time. What St Paul says thus cannot be premised on the assumption that the “kings and those in authority” (1 Timothy 2:2) are good and wise rulers.
St Paul’s urging is so “that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Saviour, who wants all men to be saved and to come to a knowledge of the truth.” (1 Timothy 2:2-4). There are several strands to this. It shows that Christianity does not aim at the undermining of earthly authority and hence gives no excuse for persecution on those grounds. It acknowledges that “kings and all those in authority” (1Timothy 2:2) hold their positions on God’s sufferance. It affirms that all are treasured by God and consequently are worthy of our prayers. It admits the possibility of salvation for each, no matter how improbable that may seem to human eyes. Such an attitude accepts and proclaims that the rule and authority of God exist at all times and at all places. His is the supreme power to command. Our role is not to challenge the dispositions of the Almighty but to draw as close as we can to him. For this reason St Paul says that: “I want men everywhere to lift up holy hands in prayer, without anger or disputing.” (1 Timothy 2:8).
Proceedings.
The Lord’s authority is shown in his judgments and in his dealings with man. These are not based on whim, but on due process. There is:
• Advocacy: “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5-6). We are not left without representation, but instead have a mediator to plead our case and to “make [our] righteousness shine like the dawn, the justice of [our] cause like the noonday sun.” (Psalm 37:6). The apostle John expresses the same sentiment: “But if anybody does sin, we have one who speaks to the Father in our defence – Jesus Christ, the Righteous One.” (1 John 2:1). The concept can be traced back at least as far as Job, who avers that: “my advocate is on high” (Job 16:19).
• Evidence: St Paul speaks of “the testimony given in its proper time.” (1 Timothy 2:5-6). The evidence for the truth of the gospel and in favour of our salvation is provided by the life, death and resurrection of Jesus. Christianity is not based on supposition, nor on blind acceptance but on evidence and the testimony of eyewitnesses. It is rooted in historical fact and its truth can be tested.
• Oath: witnesses in English courts take an oath to swear solemnly that their evidence “shall be the truth, the whole truth and nothing but the truth.” St Paul makes a similar solemn statement in giving his evidence: “I am telling the truth, I am not lying” (1 Timothy 2:7).
• Order: things do not occur randomly and the working out of God’s plan is not attended by chaos and confusion, however much it might sometimes seem so to us. Instead, each event happens “in its proper time” (1 Timothy 2:6).
• Due compensation: St Paul reminds us that “Christ Jesus ... gave himself as a ransom for all men” (1 Timothy 2:5-6). There is a penalty to be paid for the wrongdoing of mankind and God’s justice demands that this be paid. Justice is administered impartially, which means that the penalty cannot be waived. The judgment was enforced and the sentence served on our behalf by Jesus through his death on the cross. Through this we have been redeemed, bought back and set free.
This same regard for due process, truth and the impartial administration of justice is one of the hallmarks of English law, hallmarks that are now widely copied but which once were rare. Indeed, there are still many parts of the world where these concepts remain foreign, or honoured more in the breach than in the observance.
We should never overlook the value of our laws and our system of justice. Moreover, we should bear in mind that the laws we proclaim and administer here on earth are shadows of the justice that God wishes for mankind. The Lord reminds his people of this repeatedly: “Hate evil, love good; maintain justice in the courts” (Amos 5:15). When our laws start to diverge from what God has ordained, justice will suffer and the authority of the law will be undermined. We forget this at our peril.
Proclamations.
Judgments in open court under English law are not kept secret. They are published and can be read by anyone. In the same way, God has made known his plan for the salvation of mankind. He has done so openly and has clothed with authority those who make his determinations known. St Paul says: “And for this purpose I was appointed a herald and an apostle – I am telling the truth, I am not lying – and a teacher of the true faith to the Gentiles.” (1 Timothy 2:7). St Paul, the great apostle to the Gentiles, was to proclaim that Jesus has bridged the gap between man and God and made salvation available to all through his death on the cross. “For this purpose” (1 Timothy 2:7) the Lord clothed him with a three-fold authority: as “a herald and an apostle ... and a teacher of the true faith to the Gentiles.” (1 Timothy 2:7). The authority was not something that St Paul took upon himself. It came because he “was appointed” (1 Timothy 2:7) by God. The three roles that St Paul was given follow a logical order:
• As herald: to announce and to proclaim publicly.
• As apostle: to establish the church and to be a witness. When the eleven apostles were looking for someone to replace Judas Iscariot, they said that: “one of these must become a witness with us of [Jesus’] resurrection.” (Acts 1:22).
• As teacher: to ensure that converts learn properly, truly understand the gospel that they have heard proclaimed and grow in the faith.
To this day, the Lord continues to clothe people with his authority to perform the ministries that he has allocated to them: he gives “some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.” (Ephesians 4:11-13). In a land where substantial re-evangelisation is necessary, we each need to search diligently to discover the ministry to which God calls us. Every one of us needs then to exercise our ministry to the praise and glory of our Lord and Saviour.
Conclusion.
There is all too little appreciation at present of the underlying basis for our system of government and our laws. It is not merely that these were instituted in an age when Christian belief was taken for granted: they have been self-consciously Christian in inspiration and application. It simply is not the case that any society might have conceived them and that only chance brought them about in a particular place and time. Neither can the prosperity, influence and security that the nation has experienced for generations be divorced from them. Flawed though they might often be in concept and administration, they give a glimpse of the benefits that flow from the practical application of Christianity.
England has never been perfect, but for centuries she set an example of good government and impartial justice to the world. This is no idle boast: murder statistics, which are the best proxy we have for comparative levels of violence and disorder across societies and across ages, bear it out.[48] As others have applied the same principles and habits that were pioneered in England, so these benefits have spread across the world. The influence of this country, both in spreading the gospel and in propagating the institutions and behaviour which the gospel inspired, has been incalculable. We have acted under the authority of God in doing so.
God’s authority is seen at each stage of human life and experience: in his laws, in his ordering of the universe, in the evidence for and the proclamation of the gospel. A nation that accepts the good news of Jesus Christ and puts it into practice will attain earthly benefit as well as salvation and everlasting life for its people. By the same token, a land that neglects these things will forgo blessing and will take the way of death. We must turn back onto the straight path, and quick
ly, both for our own sakes and for the sake of the world around us.
24. New horizons
2 Peter 1:1-21.
Key word: promises.
The output of Isaac Newton (1642-1727), mathematician, astronomer and philosopher, was by any measure prodigious. He developed theories of mechanics and gravitation that survived unchallenged until the twentieth century. He showed that white light is made up of the colours of the spectrum and proposed a particle theory of light.[49] In the early 1670s he built the first reflecting telescope. With Leibnitz he shares the honour of discovering calculus, the branch of mathematics that deals with continuously changing quantities. This was of prime importance for engineering and for future scientific development. Differential calculus is used to find the slopes of curves and rates of change of one quantity with regard to another. Integral calculus is used to find the area enclosed by curves. Without calculus, the industrial revolution would have been a starveling child.
Newton sat twice as a Member of Parliament, was Master of the Mint from 1698 and president of the Royal Society for Improving Natural Knowledge from 1703, in both cases until his death. In 1705 he became the first person to be knighted for scientific work. He bestrode the scientific firmament like the proverbial colossus, at the side of whom even such men as William Harvey (1578-1657), the discoverer of blood circulation, and Robert Boyle (1627-91),[50] the father of modern chemistry, appear pale shadows.[51] The renowned scientist was not known for his modesty, but he did say this: “I do not know what I may appear to the world, but to myself I seem to have been only a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.”
Redeeming a Nation (Timeless Teaching) Page 17
