Robert Murray Mccheyne 2 — Michael Haykin

Proverbs 11 and the Generous Soul

Chosen is found in the book of Proverbs, and Proverbs 11, 25 to 30. Proverbs 11, 25 to 30. We have time at the end if there'll be a reason why I've chosen this text, and we'll see. The generous soul will be made rich, and he who waters will also be watered himself.

The people will curse him who withholds grain, but blessing will be on the head of him who sells it. He who earnestly seeks good finds favor, but trouble will come to him who seeks evil. He who trusts in his riches will fall, but the righteous will flourish like foliage.

He who troubles his own house will inherit the wind, and the fool will be servant to the wise of heart. The fruit of the righteous is a tree of life, and he who wins souls is wise. Well, I thought that I'd begin by doing a little, a very brief overview of what we looked at last week, and then I want to look at the latter years, or latter really, the days of Robert Murray McShane, focusing on a number of themes, and then bringing it to a conclusion with some application in terms of three or four lessons, I think, that we can learn from our day, from his life.

And I realize that maybe it might be helpful for some of you to see a picture of McShane. This is the most common one. I'm going to pass this around. On the other side is the man who wrote his biography.

McShane died before he was 30. His very close friends, most of them lived into their 80s, but never forgot the life of their friends. And this is Andrew Bonner taken, a photograph taken when he was much older.

This one, on the other hand, is a drawing. Now, last day, we looked at the life of McShane and noted some of the characteristics of his life. His really privileged background, he grew up in a fairly well-to-do home outside of Edinburgh, had the opportunity of going to high school in Edinburgh, and then to university in Edinburgh.

These were privileges we might take them for granted today. High school is something that we expect everybody to go to. And university, well, I'm not sure of the percentage, but it's a fairly high percentage of people end up going to university.

But these were not to be taken for granted in the period that we're looking at. Definitely university, and even high school, was the privilege of those who had wealth and the means to sustain, obviously, the time of study.

McShane’s Conversion and University Years

And it is in the context of his time in university that God laid hold of his life. He came from a really a nominal Church of Scotland background, a day in which respectability was found by going to church.

But the gospel was not being preached in many Church of Scotland parishes and pulpits. But it's in the context of his university days that God lays hold of his life. He does so through the death of his older brother.

And the first two years of his university life are, for him, a long round of parties and card playing and dancing. And he's really not there to study. He's there to enjoy himself. And then his brother, though, becomes serious about things of God.

And McShane would remember times when he was going out to a dance and he'd pass his brother's room and his brother would be on his knees praying for him and for others in the family. And it didn't impact him at all at the time.

But when his brother died, then God began to lay hold of his life. And he talks about how he now began to be afraid of dying himself. And God brought him to himself. And he finished his other two years of university and went on to the Divinity School at Edinburgh where the main professor of systematic theology, really the kind of key figure in the school, is a man named Thomas Chalmers, who was, in his own day, a remarkable man of God.

Thomas Chalmers and the Responsibility of Parish Ministry

A man who was able to stir deeply the students who came under his tutelage, his preaching, his personal example. Horatius Bonner, who was Andrew Bonner's brother, would later say he had never met in his life as godly a man as Thomas Chalmers.

And that's quite a remarkable statement to make because Horatius Bonner was moving in a circle of really remarkable individuals in so many ways. And one of the things that Chalmers impressed on McShane and all of the men who studied under him was the responsibility that when they were in a parish, that they were not simply responsible for the souls who actually turned up on a Sunday morning, but they were responsible for everybody within the geographical boundaries of that parish.

It's a very different kind of scenario than we would know today. And it's a context in which the Church of Scotland is the state church. And going back, in fact it goes all the way back in the Middle Ages, in the time of the Roman Catholic Medieval Church in Scotland, and this will be true all over Europe, there had been staked out geographical boundaries for each local church.

And so let's say this is Scotland at the time we're talking about. There would be boundaries maybe five miles to the west and to the north and to the south and to the east, and everybody who lives within that boundaries was expected to come here.

During the time of the Reformation and the 1600s, the state would have used various means of persuasion to encourage people to come. If you didn't come, the minister could have recourse to fining people who didn't turn up.

By the 19th century, all of that is falling apart. There is a significant wave, and has been numbers of them in the British Isles, of de-establishment. Where there were those who were recognising there's something dreadfully wrong with using the arm of the state to compel belief.

And likely so. But the parish system still prevails in the Church of Scotland. So that while Robert Murray would never have dreamt of going to the state to compel people to come to church, nonetheless, he still took seriously the fact that within that boundaries of the parish, where he would eventually end up in St. Peter's Dundee, that there were 7 ,000 people.

All of them were his responsibility spiritually. And while we would not agree with the parish system, we can nonetheless see something of the seriousness with which he took the care of planting a work, a gospel work, in a given geographical area.

Dundee’s Industrial Poverty and McShane’s Pastoral Work

Dundee, where he eventually ended up as the minister, was a dreadful town in terms of its urban appearance. It was a booming town. It had grown from around 4 ,000 or 5 ,000 people in the mid to late 1700s to 57 ,000 in the 1830s.

And the reason for that was the Industrial Revolution. And Scotland and England and Wales were in the throes of what is becoming the first industrialised nation of the Western world. And radical changes were taking place.

In Scotland, what many of the aristocratic lords were doing, were they were convinced that they needed to turn off many of the people of their lands, where they had lived for eons, their families and so on, and turn their estates into huge game estates and game preserves, and places where other royalty and wealthy individuals, aristocrats, could come and hunt and fish.

And many of the upper lower class in Scotland found themselves turfed out of their home. A large number of them came to North America. In fact, there was a dance called America in the early 1800s that the Scottish and some of the Irish were due on the dock as they were preparing to sail for the New World.

But for others, the idea of taking passage to the New World was not a possibility. And they found themselves moving into these large urban settings for jobs. And instead of the fresh air of the farm, despite its heavy labour, they found themselves closeted in these horrific conditions of 12 -14 hours in factories.

It's in this context that MacShane will have his ministry. And we saw last day something of the seriousness in which he took that, the way in which there still exists today, all of the little notebooks that MacShane would keep, in which he'd write down every time he visited somebody, he'd write down their names, he'd write down, he'd give a little map on how to get to their house.

Because some of these in central Dundee, it was a medieval town, and the town had grown like most European towns, higgledy-piggledy. And there were back lanes and streets, and it was very difficult sometimes to get around.

So he'd write down little maps on how to get to places. He'd always write down in red ink the scripture verse he read to them, and prayer concerns he had prayed with them. And he kept this assiduously during his time as a minister.

Last day we actually read a section of his visits to a woman who was dying in 1837. Over a period of really a month, he visited her about, oh, it looked like about nine or ten times. And the way in which, as she's dying, her increasing resistance to the gospel.

And you see something, though, in this of MacShane's own recognition of the importance of evangelism. The other thing that marked MacShane was a hunger to be like Christ. And I think really one of the reasons why God owned his ministry and the others that were in his circle was their Christ-centeredness.

Christ-Centered Ministry and the Glory of Christ

In John 16, Jesus says that when the Spirit comes, he will glorify me, John 16, 14. And these men, their focus, their eye was the Lord Jesus Christ. The hymn that we sang is typical of the piety or the spirituality of these men.

And that's the sort of piety that the Lord honours. And the sort of focus that the Lord honours. And not surprisingly, we will see that in his ministry. By 1838, though, he was driving himself. And he was single and therefore able to give himself unreservedly, in one sense, to the ministry.

But he did so without concern for his own physical health. And by the fall of 1838, he was experiencing what we would describe today as heart palpitations or maybe a fall of the tachycardia. It probably wouldn't have been an arrhythmia there because that might have led to death.

But he's having serious physical problems. The doctor orders him to take complete rest from the ministry. And so it is. Very reluctantly, in the end of 1838, he leaves Dundee and he goes back to live for a while with his parents in Edinburgh.

And we have some of the letters that he wrote. Actually, there were ten letters he wrote back, pastoral letters to the congregation, which I think give you some idea of, again, the heart of the man. Here's one letter, for instance, or one portion of a letter.

Ah, he's writing to his congregation. There's nothing like a calm look into the eternal world to teach us the emptiness of human praise, the simpleness of self-seeking, the preciousness of Christ. And as he began to think about...

The Lord was beginning to work in the parish. It's quite evident there were people becoming serious about the gospel and numbers slowly increasing at the church. Why would the Lord remove him? Well, he said, the main reason may be to teach me what Zechariah was taught in the vision of the golden candlestick and the two olive trees.

Zechariah 4 .6, not by might, nor by power, but by my spirit, says the Lord, that is, the temple will be rebuilt. And he says that it is not by might, nor by power, but by a spirit, obtained in believing, wrestling prayer, that the temple of God is to be built in our parishes.

McShane’s Christ-Centered Questions for His Congregation

One gets, again, an idea of his Christ-centeredness in this portion of a letter. It comes from... This is the fifth letter he wrote to his congregation. And he's asking them questions. He expected that the wardens of the church, or the elders of the church, would read these letters out publicly.

Do you cleave to Christ as a sinner? 1 Timothy 1 .15, Christ came into the world to save sinners. Do you count all things but loss for the excellency of the knowledge of him? Matthew 9 .9. Do you feel the glory of his person?

Revelation 1 .17. Do you feel the glory of his finished work? Hebrews 9 .26. Do you feel the glory of his offices? He's probably thinking here of his offices, priests, prophets, and kings. 1 Corinthians 1 .30.

Does he shine like the sun into your soul? Malachi 4 .2. Is your heart ravished with his beauty? Psalms 5 .16. By 1839, he's still laid up at his parents' home. And a number of Church of Scotland ministers are planning a mission to Palestine.

McShane’s Premillennial Hope and the Journey to Palestine

And McShane's name was raised. And what he needed really was probably complete bed rest. But they suggest the possibility, why don't you go along with them and enjoy the time going to Palestine. And the change of air, the change of scenery may give you the rest that you need.

As I said, he probably needed the quiet and so on. But he would take this opportunity. Andrew Bonner, when he heard of McShane's being chosen to go, wrote to him, The Lord's cure for you is the fragrance of Lebanon and the balmy air of thy land, O Emmanuel.

Namely, what many of the Victorians would have described as the Holy Land. One of the things that impelled McShane to go, and this actually is, I'm not going to develop this, but this has been very important for me personally, is McShane's premillennialism.

McShane was convinced that the Lord would do a great work in his people Israel and restore them to the land. And then come and establish an earthly millennium, at the end of which will be Armageddon and so on.

Now, I don't personally buy all the details of that view of the end times. I do believe that Romans 11 is talking about an outpouring of the Spirit of God upon the physical people of Israel. And I do believe, and you can disagree with me, that's fine, I do believe that there will be a great turning to God of the Jewish people.

I don't believe in an earthly millennium centered in Jerusalem. I think the millennial age is the church age, but be that as it may. When I first became a Christian, the context in which I became a Christian was very much one in the 1970s in which there was a lot of discussion about prophecy.

And pretty well everybody I knew was a dispensationalist, you know, Secret Rapture, you know, the Left Behind series. And I never, for about 20 years, to be honest, I didn't know what I believed about the end times in details.

And it was not until the 1990s I figured, well, I'd better figure out something of what I believed and began to study it in more detail. But I knew what I didn't believe. I didn't buy the idea of some sort of Secret Rapture and that whole perspective that is characterized of the Left Behind series.

Now, McShane was not of that ilk, but he was a premillennialist. And to be honest, up until I really started to read McShane and the Bonners, who were also premillennialists, I'm not sure I had a proper, I think of the word I want, esteem of that position.

But then I began to realize, when I was reading this, if these men, who I thought, I think very highly of, held that view, well, maybe that means you can hold that view and still be in your right mind.

I won't say anything else. There is a possibility that Spurgeon, in his latter days, was a premillennialist. And that's, I know there's an argument along those lines. I would be hesitant to affirm that because I've not looked into that.

But definitely McShane and the Bonners were. And the idea of going to Israel, the Holy Land, or Palestine, in McShane's thinking, was just this fabulous opportunity because of what he hoped would eventually be.

McShane’s Tireless Evangelism During the Mission

It did not turn out to be a rest. McShane was an inveterate, incorrigible evangelist. And if you read the diary of the journey that Andrew Bonner would eventually publish, he went with Andrew Bonner. Along the way, he was witnessing to all kinds of people and speaking in every opportunity he got to speak at a church and sometimes in synagogues.

And he took them. And in fact, if you track it through, he must have been quite fluent in languages because he was speaking. Sometimes when he met, because they went through France, they didn't go around by the sea.

They went across the English Channel, through France, and then over land. And then over to North Africa. And he speaks to... Now, he may have been doing a lot of this in one or two languages, but it seems to me, reading the account, he was speaking at times in French to French Jews he met.

One time he spoke in Latin to a Roman Catholic priest he met traveling from Dijon to Lyon. Italian, German, Yiddish, and even Romanian. And I'm not sure if he knew all those languages or that's simply all the people he met and he conversed with them in French and English and maybe French and English and German.

It's not clear. But the long and the short of it is it wasn't a rest. And that's why McShane should have stayed in Edinburgh if he'd wanted that physical rest. Instead, he's fabulous opportunity going through Europe witnessing and especially to Jewish people.

One of the long-term impacts of the mission would be when they come back, they come through Hungary and they have a number of opportunities to preach in Hungary. And two men are converted. Alfred Edersheim, through this mission.

Edersheim is the man who wrote probably the most important life of Jesus in the 19th century. And Adolf Safir, who again would have a remarkable ministry in the Church of Scotland. He'd be... These are Hungarian Jews who are converted through his preaching.

And they would come over to Scotland to study for the Church of Scotland ministry. Not only was he not resting, but there was also challenges along the way. He was nearly robbed in Poland. They encountered the plague in Palestine and Egypt.

And the two senior ministers they went with, there were four of them all together, they never even got there. The trip was so arduous, they never got there. On the way back from Egypt, he would fall ill and be at death's door in Smyrna near Turkey.

McShane’s Burden for Dundee and the Revival Under Burns

But I'll get to that in a minute. One of the funny things was when Bonner, when McShane is travelling, one of the things weighing on his mind is the congregation in Dundee. One time, one occasion, he's at Capernaum and he's looking over Capernaum which is pretty well ruined.

And he writes a letter that day to his congregation. And he says this, If you tread the glorious gospel of the grace of God under your feet, your souls will perish. I feared Dundee will one day be a howling wilderness like Capernaum.

Ah, what my flock from thee might learn, this is now praying, how days of grace will flee. How all unoffered Christ's spurns shall mourn at last like thee. And so, instead of the rest, and not only was the activity, but it's also weighing on his mind, he's far from his people and all that God would come and visit them.

And it's disturbing. If McShane were to come back to Dundee today, he'd see that his almost prophecy had come true. St. Peter's was up until very recently closed up. And the church attendance in the British Isles, the lowest part, the lowest percentage is in the Scottish lowland.

In that area from Glasgow to Edinburgh, south to the English border. It's hard to believe that only about three to four percent of people in that area go to church. Let's go to church. Doesn't mean to go to an evangelical church.

And how God can take away the lamp from congregations that aren't faithful. As I said, on the way home in July of 1839, he fell dangerously ill. He's lying in Smyrna. And he's thinking that instead of ever getting home, he's going to go to glory from this place.

But he could say, earnest prayer was for my dear flock. Bonner would note that when he was together with him, that McShane was regularly crying out to the Lord to pour out his spirit upon his congregation.

Their pastor, Bonner would say, was at the gate of death in utter helplessness. But the Lord had done this on very purpose for he meant to show he needed not the help of any. And Bonnie's away. Obviously, somebody's going to be filling his place.

And they had a 24-year-old Church of Scotland student, a man named William Burns, who would become in his own lifetime a very well-known missionary to China. And it was under his menacing month. McShane is lying near death in Smyrna.

But in the same month as Burns is preaching, in that congregation, God brings revival. The truth of the gospel, Bonner would later write in his Life of McShane, pierced the hearts of many in an overwhelming manner.

We read of people in the congregation weeping uncontrollably. Some people actually even falling to the ground because they were so overwhelmed by a sense of sin. A night for weeks, sometimes lasting late into the night, the whole town of Dundee was moved.

The fear of God began to fall upon many who had not given any interest in the things of God. McShane is back in November. It takes him that long in Smyrna to travel back. When he gets back, I'm not sure if he had heard of what was taking place before he got back to Britain.

But he was absolutely overwhelmed by what he saw. Unforgettable scene. Tears. Concern for being in Christ. And his whole ministry for the last four years of his life was quite different in some respects.

Before it had been heart slogging, the sowing, the sowing in tears, but now the weeping. McShane on one occasion was preaching out in an open meadow just outside Dundee and there was a large crowd of people around and it began to pour rain, a heavy downpour.

One person moved. Sort of typical thing to do. Again, one of the things when you look back at these periods of time, it's very important to recognize that these are not your kind of church growth scenes that we sometimes see in North America where you have a mega church and all kinds of people going to the church for a host of reasons.

Holiness as the Evidence of Genuine Conversion

McShane was very reticent to take confession of faith as a sign necessarily of conversion. He would say the gospel is a holy-making gospel. You can have awakenings, enlightenings, experiences, but if you want holiness, you'll never see the Lord.

A real desire to complete holiness is the tourist mark of being born again. Jesus is a holy saviour. He covers the soul with his white raiment and he makes the soul glorious within. He first restores the lost image of God, then he fills the soul with pure heavenly holiness.

Unregenerate men cannot bear this. In other words, there is an equal passion. Remember, we spent a considerable amount of time looking at the holiness movement. You have a sane emphasis here, but it's rooted in a biblical context.

It has a biblical foundation. McShane was not looking for some sort of second experience which gave you freedom from sin and thought, word or deed. What he is looking for is genuine conversion is marked by a panting after a holy life.

McShane’s Final Years and His Unremitting Labor

As his ministry drew towards its close, he became increasingly sent conscious. He didn't know it was drawing to a close. That's one of the things, by the way, when you read the past, we know the way the stories end, but they didn't.

Just as we don't. As his ministry draws towards a close, you find again and again in his writings a great sense of the brevity of time. I do not expect to live long, he could write. Changes are coming.

Every eye before me will soon be dim in death. There's no believing. No repenting. In the last year of his ministry at St. Peter's, he did a number of things. And there is in his preaching an all maternally separated God in Christ.

Met Andrew Bonner and Bonner told him he had preached on hell that Sunday. He preached with tears. At the same time, unremitting labour. There's no sense in McShane. Well, the Lord is doing a great work.

He's bringing revival. Sit back and put my feet up and the Lord will do it all. As unremitting labour, the Lord will work. Sense of a man who's... There's no place in this world for God's people to kick back and put their feet up.

In some senses, I think, there's a lack of balance here. There does need to be, obviously, that time taken for recreation. On the other hand, certainly, despite the fact that he is a strong Calvinist, no sense of a hyper-Calvinist view that we don't need to do the work as God works in us and through us.

McShane’s Final Illness and Death

On Tuesday, he took a wedding service and spoke to a group of children at the end of it on the passage in the Gospel of John of the Good Shepherd. It was the last time he was in public. There'd been typhus fever in the parish.

And most likely, he contracted it on one of his visits. I think it's clear to say at this point in time, the idea of arms was a foreign contact with those who are ill. Doctors, up until the mid part of the 19th century, sometimes go from autopsies to delivery of babies, any sort of washing their hands or wearing gloves.

The mortality rate was significant among women and children and women with a realization, hey, you need to wear gloves to wash your hands. The mortality rate dropped very, very clearly. We have very good statistics of those mortality rates in this period.

And they said the drop is quite significant. So, I think at this point in time, he was so conscious of coming into contact with somebody who had the disease or was trying to minister to him to adjourn.

Even if he did, I suspect that he probably wouldn't have... Well, it might have shaken him a little, but there's still the need in his mind of reaching those who are ill. He was in a fever, very high fever for a week and died on March 21st, Tuesday, March 21st.

Even when he was in a delirium, a part of him was in a delirium. Those who were with him wrote down things. He said, even then, it's very interesting, you can hear, you can sense where your heart is. And at one point, he cried out.

He's actually not very in a fever. You must be awakened in time or you'll be awakened in everlasting confusion. He said that. He's very sick. Well, then at one point, he prayed. They heard him pray, this heart of yours, this people, this whole place.

He died on Saturday, March 25th, 1843. When we look at Bonner next week, we'll look at the impact that had on Bonner and his friends. Bonner never forgot it. He was absolutely stupefied when he heard that McShane was dead.

And he always remembered that day for the next 50 years. March the 25th, he always remembered the day. It was also the day that his own father had died. So, there was a double reason for doing it. I'd like to do a few questions rather upon McShane's life.

Reformation Theology and the Loss of Evangelical Continuity

First of all, at the heart of his ministry was a Reformation understanding of conversion and salvation and renewal. Three key things. Men and women are ruined by the fall. Secondly, what we need is the righteousness of the Lord Jesus Christ to restore us in favor with God by the Spirit.

You know, we live in it now. I think it's a very challenging day because evangelicalism maintains fairly solid continuity since the Reformation in terms of its theological emphases. In the last 25 years, it's undergone more changes than in 400 years.

Worship, methodology of evangelism, outreach are involved in the life of the Church. The changes that have come upon us are enormous. And in fact, I'm more and more convinced that maybe, I'm not by any means recognizing the doctrinal facility of the Testament by nature.

By nature, I'm an optimist and sometimes naive. But I'm more and more convinced that evangelicalism has fallen apart. That the center of evangelicalism has been lost. Evangelicalism has historically agreed on a core of theological perspective.

They've differed on a number of things. They've differed on aspects of worship. They've differed on relationship to the state. They've differed on whether or not you can read prayers. They've differed on aspects of what to sing, elements of that.

But in the last 25 years, all of that has gone to the wind. One of the things that I think that is occupying me in my own thought currently is this movement known as the Emerging Church and the Emerging Church.

And it's like everything we've learned is being talked up a little bit. And we live in a very challenging day. And that's why I keep looking back and seeing here was a movement that God owned, God blessed.

And there's a theological, spiritual continuity with the previous century and the previous church and the previous century. There's a continuity between the Reformation and M 'Cheyne. If you took M 'Cheyne and stuck it in Calvinist Geneva, he'd be able to preach acceptably.

Or if you took him and stuck him in John's Methodist pulpit in Northampton, he wouldn't be able to preach acceptably. Or in the Metropolitan Tabernacle. Or in Antipolis Church. Or, come on, you can multiply the example with some of the leading figures of our day.

If you took them back to Calvinist Geneva, well, Calvinist Geneva, the magistrates of the Carthage were some of the first ones, right? Everyone put another Adam into the pulpit. Spurgeon would be a large one.

And what is very, and the reason why, in a lot of these things, our teachings are acceptable, is the radical changes that are taking place is because people have no real path. Increasingly, people don't, they're not reading about M 'Cheyne or the Bonners or Spurgeon or the Puritans or the Reformation.

And then the great contact we've had with the past for most of the church folk is this, the hymn being sung. I mean, there are congregations, it's horrible, I know, I've been trying to do congregations and there's not one main song that hasn't been written in the last 20 years.

That's, I think that's tactically wrong, but my concern is this is the main contact most people today have with the evangelical past, the hymn. They're losing it. And that's the reason why there is not a massive outcry about, hey, there's something wrong, there's something wrong, it's because, well, people have no idea about where evangelicalism stood.

God’s Sovereignty and Human Responsibility in Salvation

And that's why I think it's very important to see that God owns the same truth in M 'Cheyne's ministry that he owned in the Puritans, that he owned in the 18th century Awakening, and that he owned in the Reformers.

And Ruth Tinn has ruined the entire time. He has no will to be saved. Human responsibility. You'll only have yourself to blame, M 'Cheyne could say, if you're wicked enough. On the other hand, only God can save sinners.

The only power that can bring a child to safety and make him a God of God is God himself. Dear friends, the power is not in creatures. It is not in the power of man. It's not in the power of human ministry.

God alone can do it. This is a humbling doctrine. There is no difference between us and the children of wrath. Some of us were more wicked than them if God said it's not wrong. If there are any here who think they've been chosen because they're better known, you've heard her grossly mistaken.

The Completeness of Christ’s Salvation

Secondly, very important last night, the salvation that the Lord Jesus brings to us is vast and complete. I'm going to write this. Remember Jesus for us is all our righteousness. Jesus in us is all our sin in an ungodly world.

He justifies sinners who have no heart, let him sacrifice souls that have no holiness, let Jesus bear your whole weight. And no wonder the Lord gives the way to glorify the Lord Jesus Christ and give what the heart of God the Father longs to see.

Remember, he loves to be the only support of your soul. There's nothing that you can possibly need if you apply to him. And then thirdly, very important, I think, is the deep sense of living in the light of eternity.

Living in the Light of Eternity

We sang last day about him. When this time in the world is done, um, you want to turn to it. There was a standard in itself. Let me read. When this time in the world when it's done, the radiant sun, when I stand in the Christ on high looking more like history, then Lord shall I fully know not so then.

But then I find it interesting that there's this standard as I turn on the rocks and hills and falls. When I see them start and shrink on a fiery, delirious grief, then Lord shall I fully know not so then how much I owe.

When I stand before the throne dressed in beauty, not my own sense of grief, when I see the eyes of our lovely ones sitting hard, then Lord shall I fully know not so then how much I owe. Chosen not for good in me, wakened up from rapture, please, hidden in the Savior's eye, by the Spirit sanctified.

Teach me, Lord, on earth to show by my love. It's great because eternity is done at the end and we get right back to living in time. Teach me, Lord, on earth to show. Let me, uh, stop here. To start with Father, I'm hoping you have a really forward-thinking moment of question now.

Recommended Resources for Studying McShane

Very, this is a great version published by the Banner. It's 190 pages. It's just a remarkable account. We all need to be familiar with it. Then the other thing that Michael and I want to share is his device for reading the scriptures.

This is published by Banner Truth. This is an older version where he provides the entire Bible for the year. So you read the New Testament twice, the Old Testament once, the Proverbs and Psalms, I think twice in the course of the year.

So it's an excellent format for reading those scriptures. Let me ask if there are any questions before I close when I put up between him and Mrs. Mary. Yes, the intensity of the two men, both of which they were overplayed.

Questions About McShane’s Age and Spiritual Intensity

Both died before they were 30. Uh, the passion to see men looking to save and brought out of the future of darkness. Um, the difference is, uh, there's no evidence of a shame that he suffered from a medical depression.

That is definitely a problem in brain and compositional makeup. It's not, I don't see any evidence of that as a shame. But there is a great seriousness in both of these accidents. Uh, yeah, he's born in 18, he's born in 1813.

So he comes back from Israel 1839. So yeah, he's 26 years old. But age 26. And how old was he when he started? He started his ministry, he died, he was a pastor for eight years. So he started ministry when he was 21.