by Rev. A. MacPherson
(Paper read at the Young People’s Conference on 24th July, 1974.)
Our Church Magazines bear the legend, “Reformed in Doctrine, Worship and Practice.” By this the Free Presbyterian Church publicly claims to practice Christianity after the manner of the Reformation Church. The contrast, of course, is with the practice of the Church of Rome. First, however, let us try to define “practice” as used here. I suggest this definition; “Free Presbyterian practice is the observable form that our religion takes.” Note the adjective “Observable.” Not only does our pattern of life as Christians benefit ourselves and the Church, and give glory to God, but it also conveys to observers some idea of what Christianity is. It has therefore a connection with our next subject, “Christian Witnessing.” But, leaving that aside just now, let us just keep in mind that the practice of Christianity specially refers to the way a Christian lives, his conduct in the sight of others.
Returning to the contrast on the magazine cover, Free Presbyterian practice is opposed to Romish practice. You will know that on the religious side Roman Catholic practice consists mainly of submission to priestly authority, and the practice of such duties as attendance at Confession, the Mass, (and for faithful Roman Catholics) upon preaching also. Penance is done; images, crucifixes, etc., are venerated. On the moral side there is no command of the moral law which the Romish system does not allow to be broken when expediency requires. As one would expect, the Romish practice of what they call Christianity agrees with the doctrines they teach. Since with them salvation is achieved by a combination of priestcraft and men’s works, a system which ignores the state of the heart in God’s sight, the practice of their religion is marked by an adherence to forms and rules framed by men. The resemblance to the Pharisees’ way of life is very great.
True Christian practice, on the other hand, has its roots in a renewed nature, a heart brought back by the Holy Spirit to the genuine (even if imperfect) love of God and man, and to a cordial obedience to the Saviour. The saved sinner is one who brings forth “fruits meet for repentance,” and by patient continuance in welldoing seeks for glory, honour and immortality. Other relevant scriptures are John 14:21; Gal. 6:8; Eph. 2:10. The Christian life is not one forced into certain channels by human rules or general opinion, but rather one prompted by an inward constraint to live according to the will of God.
Yet, when we consider Christian practice among ourselves, we find that its beginnings are usually learned by way of obedience to rule. There is great benefit in this, but there is a danger also to be marked. Most of us learn what we might call basic Free Presbyterian practice from our parents and other church people. Much that makes up Sabbath observance is learned that way, as are also patterns of behaviour, abstinence from sinful amusements, etc. The usefulness of this way of learning cannot be denied. It is approved by God in His Word, e.g., “And these words which I command thee this day shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” (Deut. 6:6, 7).
Children in Israel learned the practice of godliness from their parents and teachers. The habits formed under teaching of this kind are seen to be scriptural, and are approved by conscience. They enable the individual to fit in comfortably with the behaviour of family, relatives and those who belong to the Church. Many have been preserved from forsaking the means of grace, going off with the world, and committing open sins by following Free Presbyterian practice to the extent that an unconverted person can do so. And with many the practice of the Church has been so carefully observed that they have given others occasion to hope that their behaviour was the outcome of grace rather than just a good habit. For the truth, alas, is that anyone can through habit live agreeably to much recognised Free Presbyterian practice; be moral, religious, loyal to the Church, generous to Christ’s cause, and friendly and hospitable to Christ’s people; yet in fact be ignorant of God and a rejector of Christ. So we see that Christian practice must be rightly motivated in order to be genuine, spiritual, and eternally profitable.
The expression “Free Presbyterian practice” may well raise the question, Why call it that, and not just Christian practice? It is for the same reason as we have to call our Church the Free Presbyterian Church of Scotland, and not the Church of Scotland or the Church of Great Britain. The visible Church in this land today consists of many denominations representing so many grades and kinds of departure from the scriptural pattern of a pure Church. Their practice likewise varies. Need I tell you that the practice of religion by the average Church of Scotland member is very different from ours? And over the border, among those called evangelicals in England and Wales there are differences especially in connection with the Sabbath and so-called Holy Days.
A close-up photograph of a person’s hand holding a small green leaf, set against a dark background.
I have indicated that differences in practice arise out of different degrees of conformity to the pattern of Christian behaviour given in Scripture. Now I would say that along with our claim to be Reformed in the matter of practice, can go a parallel claim to be scriptural, which just means that we claim for our practice that it is Christian in the truest sense of the term. “To the law and to the testimony,” etc., is the Christian test for practice just as for doctrine. Our Church’s practice does not date from 1893 in the way that the strange conduct of certain groups of Brethren can be dated. In our practice we follow the same principles as the Disruption Free Church and the Church of Scotland before that. Our practice in its general lines goes back to that of the Church established by Christ and his apostles. So, having mentioned principles, I come to the main point which has to be made on this subject, namely, that our Church’s practice is a manner of life according to Christian, that is, scriptural principles. At the root of this way of life is the new nature implanted by the Holy Spirit which expresses itself agreeably to the will of God. As Paul says in Hebrews 8:10, quoting a promise in Jeremiah 31, “I will put my laws into their mind and write them in their hearts; and I will be to them a God, and they shall be to me a people.” If you think about the various features which characterise our practice, you will find them to be the outworking of some scriptural principle, or obedience to some plain Biblical precept.