Of Two Evils Choose Neither

Thomas à Kempis, The Imitation of Christ 3.12 (c. 1418):

Of two evils, the lesser is always to be chosen.

William Symington, Speech of the Rev. Dr. Symington at the great meeting, for protesting against the desecration of the Sabbath by the running of trains on the Edinburgh and Glasgow railway on the Lord's day, held in the City Hall, Glasgow, February 26, 1842:

...instead of being fixed by their favourite poster, 'of two evils choose the least,' I say,... when you give me the choice of two moral evils, I can choose neither of them. If I have the choice of two physical evils, I will choose the least. If I am asked whether I would choose to lose a toe or a leg, I would choose to part with a toe; but if I am asked whether I would desecrate the Sabbath by steam or by horse power, I say I would do neither. There is a dangerous and deadly fallacy lurking beneath this common maxim, against which I would warn all; for of two moral evils we must choose neither -- we are not at liberty to do evil that good may come.

Charles Spurgeon, The Salt-Cellars: Being a Collection of Proverbs, Together with Homely Notes Thereon (1889), p. 297:

John Ploughman says, Of two evils choose neither. Don't choose the least, but let all evils alone.

Mono to Theo Doxa

"Mono to Theo doxa" (Greek, "To God alone be glory") -- William Symington's personal motto.

William Symington (1795-1862) was a Scottish Reformed Presbyterian minister and theologian known best for two works The Atonement and Intercession of Jesus Christ (1834) and Messiah the Prince (1839). Although his sons published a memoir of Symington's life which appeared in the 1881 edition of Messiah the Prince, and Dr. Roy Blackwood contributed a brief article about him the Dictionary of Scottish Theology, there has been precious little written about this man of God over the years, although the legacy of his writings has made him an enduring representative of Second Reformation principles.

Thankfully, a new book has been published by Reformation Heritage Books which seeks to remedy this oversight. William Symington: Penman of the Scotttish Covenanters (2009, RHB) by Dr. Roy Blackwood and Michael Lefebvre is a helpful guide to the life, theology and writings of this man. It provides a good overview of the principles he stood for and the history of the Covenanters, as well as the experiences and influences of his own life. In addition, we learn something about Dr. Blackwood, whose life was impacted by a thesis he wrote on Symington many years ago. The in-depth examinations of his two greatest works on the atonement and the mediatorial kingship of Jesus Christ (I commend the article linked here on the subject by Pastor Phil Pockras) are valuable, especially for those who are new to these principles; they include helpful diagrams which express the principles visually. The book is well-documented with footnotes (although it lacks an index, which would be helpful to include if there is a future edition).

Russ Pulliam, associate editor of The Indianapolis Star, commends this book highly on the back cover, having been personally influenced by Dr. Blackwood's thesis on Symington years ago to better understand a key teaching of Symington: that the mediatorial kingship of Christ applies to all areas of life.

In what I consider to be his magnum opus, Messiah the Prince (most recently reprinted by BiblioLife in 2009 and available for purchase at Amazon here, as well as to read online here), Symington aims to explore the far-reaching principles associated with Christ's kingly office. As the eternally begotten Son of the Father, Christ has always had authority as God; but in a particular way, as Savior, he obtained royal authority to govern the universe through his victory at the cross, resurrection and ascension, all of which is prophesied in Psalm 2. This we refer to as his mediatorial kingship, which is specially directed to his church, but extensive over all creation, and all spheres of life, relationships and associations. With special reference to Christ's kingship over church and state (and the state's relationship to the church in matters circa sacra), Symington's lays out the Biblical groundwork for understanding both the doctrine and the application of his mediatorial dominion. Christ indeed governs now, not only spiritually in the hearts of his saints, who willing in the day of his power, but presently, in this very world even in the midst of his enemies, even through magistrates, who are his ministers, and even through the tyrants appointed by him to scourage his people. His kingship is not limited to a spiritual reign in the church but extends to all reaches of life, even outside the church. The implications of this dominion are profound, as many who have studied this doctrine will testify. There is no better treatise on the subject than that which Symington wrote over 150 years ago.

I commend this new biography of the man, as well as his own writings to you, dear reader. God grant that every knee would bow and every tongue confess that Jesus Christ is both Lord and King. Thank the Lord for sending William Symington to help us understand what this means, and to men like Dr. Blackwood and Mr. Lefebvre, and others, who have kept his testimony alive. Messiah the Prince rules, let all the nations rejoice!

Grand Protestant Union

In 1843, William Symington contributed an address to the Commemoration of the Bicentenary of the Westminster Assembly of Divines, which was later republished under the title "Historical Sketch of the Westminster Assembly of Divines." In his conclusion, as he contemplates the legacy of the Westminster Assembly, Symington spoke of lessons to be learned and the dream shared by those godly men who strove for "covenanted uniformity in religion" of a "grand Protestant union" grounded in the Biblical principle that the Lord is King, and his kingdoms in this earth are to serve him with one mind and one heart, and that this will be brought about one day "not by might, nor by power, but by my spirit, saith the LORD of hosts" (Zech. 4.6).

William Symington, Historical Sketch of the Westminster Assembly of Divines (2002 PAP ed.), pp. 41-44:

Permit me, ere I conclude, to give expression to another fondly cherished hope. It must not be overlooked that the divines at Westminster contemplated, besides a religious uniformity in the three kingdoms, a grand Protestant Union throughout all the nations of Christendom. Their hearts were large, and the measures they conceived were catholic, generous, free. No sectarian prejudices, no weak partialities of kindred or of country were permitted to freeze or to confine the current of holy feeling that flowed in their bosoms. Their sympathies were universal as man; and their conceptions partook of the same lofty and munificent character. Their eyes penetrated beyond the limits of their own "sea-girt isle," and ranged freely over the nations of them that dwell on the face of the whole earth. Their hearts, receiving inspiration at the cross, throbbed full with not merely "glory to God in the highest," but "peace and goodwill toward men." They, consequently, opened correspondence with foreign churches, and, in the largeness and the warmth of their affections, formed schemes of co-operation and intercourse which, in Providence, they were not permitted to see realised. They wrote letters to the Churches of Zealand and Holland; and on one occasion Baillie speaks of a deputation appearing at the Assembly and delivering in a letter from the classis of Walcheren.*

The Westminster Standards, accordingly, breathe no contracted spirit - wear no local aspect. They are, on the contrary, catholic and generous in their bearing, and adapted equally to the church in Britain, on the continent of Europe, in the republican states of America, in India, the Islands of the Southern Pacific, and New Zealand. Well did the divines at Westminster know that the Christian Commonwealth acknowledges no national distinctions, and spurns all geographical restrictions; and they had before their minds, when framing their formularies, no such anomalous contradiction as a Roman-Catholic, or an Anglo-Catholic church, but simply, a catholic church.

It is pleasing to think that the magnificent idea of a Protestant Union appears to have originated with one of the commissioners from Scotland, - Alexander Henderson, - of whose greatness of soul it was every way worthy. In prosecution of the favourite conception, he had proceeded so far as to obtain a passport to Holland, which, however, like many other good projects at that period, was rendered useless by the intervention of political intrigue. It is to the same glorious enterprise that Baillie adverts when he thus beautifully and piously expresses himself:- "We are thinking of a new work over sea, if this church were settled. The times of Antichrist's fall are approaching. The very outward Providence of God seems to be disposing France, Spain, Italy, and Germany, for the receiving of the gospel. When the curtains of the Lord's Tabernacle are thus far, and much farther enlarged, by the means which yet appear not, how shall our mouth be filled with laughter, our tongue with praise, and our hearts with rejoicing."**

Such were the bright conceptions and noble aspirations of men whom it has been too much the fashion to stigmatise as narrow-minded bigots, - aspirations and conceptions which we do not the less regard with admiration that they were clearly in advance of the age in which they were formed. The far-reaching perspicacity and large philanthropy of the men fairly anticipated what ages should elapse before being realised. Are we to entertain the gloomy idea that these bright and glowing thoughts are all to be lost? Admitting they were premature, may they not yet be accomplished? Who can tell but that the period of their realisation is at hand? Who can tell but that the seed sown two hundred years ago, still instinct with life, is destined now to reach maturity, and to yield an ample and glorious harvest? Minds of kindred mould and energy have at length arisen; times remarkably coincident have arrived; some of the causes which hindered the hopes of these illustrious patriots from being fulfilled have had time to develop and to exhaust themselves; and we see not a few ready to join in the prayer of faith, "Turn thou us unto thee, O Lord, and we shall be turned; renew our days as of old." Therefore it is that we feel disposed to regard it as something more than a baseless vision of imagination which leads us to hope that the period is not distant when the mighty principles of the Westminster standards shall be more extensively recognised than they have ever yet been, and shall put forth an energy of influence on society hitherto unknown.

Let us mark, then, the indications, let us follow the leadings of Providence; let us prove ourselves, like the sons of Issachar of old, men of understanding to know the times and what Israel ought to do. Rising above the little jealousies of sectarian rivalry, laying aside all personal asperities, let us show a readiness to meet, on the arena of frank and friendly consultation, brethren of other denominations, and to discuss with them our points of difference in a spirit of Christian candour and charity. Surely the friends of the Redeemer are not to be for ever separated. The reign of disunion is not to be perpetual. "There is one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in all. There is one body and one Spirit." And, believing as we do that these statements of Holy Writ are to receive a visible as well as an invisible fulfilment, we must hold professing Christians bound to use all proper means for bringing this about.

Is it not more to be desired that the Churches of the Reformation, holding by the Westminster standards, should, like rational and moral creatures, come to unite on the basis of truth, by the blessing of God, on the scriptural use of mutual consultation, explanation, advice, and prayer; than that, like insensate masses, they should wait to be melted by the fire, and welded together by the hammer, of Divine judgments? That these meetings commemorate the men and the doings of former days may result in a closer union of Christians, must be the fervent desire of every enlightened friend of the Redeemer. No one who wishes well to the glory of Christ or the good of Zion, can derive satisfaction from the thinking that the dissensions and divisions of modern times are to be much longer perpetuated. Let us, then, crucify and repress the spirit of party strife; let us feed the flame of that sacred affection which many waters cannot quench, neither can the floods drown; let us stand prepared to take to our hearts, in fraternal embrace, all who love the Lord Jesus in sincerity; let us converse closely and oft with those predictions which foretell a coming period of unity and peace; and let us drink daily and deeply into the spirit of the intercession, "That they all may be one, as thou, Father, art in me and I in thee, that they also may be one in us."

May the Lord the Spirit give the ministers and members of the divided Churches of the Reformation one heart and one way, that they may fear him for ever, for the good of them and their children after them! Then - and not till then - should be fulfilled the great, the bright, the glorious conceptions of the Solemn League and of the Westminster Assembly; it being the explicit design of the latter "to bring the church at home into nearer agreement with other Reformed Churches abroad," and of the former, "to bring the churches of God in the three kingdoms to the nearest conjunction and uniformity, and to encourage other Christian Churches to join in the same or like association and covenant, to the enlargement of the kingdom of Jesus Christ; and the peace and tranquillity of Christ's kingdoms and commonwealths." When "the people" - the saints of the Most High - are "gathered together," then - but not till then -- shall "the kingdoms serve the Lord."

* Baillie, vol. 2, pp. 115, 117, 142
** Baillie, vol. 2, p. 192.

It's a Small Reformed World After All

Within Reformed and Presbyterian circles, family ties and ecclesiastical connections are often frequent and intertwined. The following are not household names to most, although they constitute some of the brightest lights among the universe of Christian minds and hearts, and certainly among the galaxy of 19th century Reformed and Presbyterian divines from Scotland.

William Henry Goold (1815-1897) was a minister in the Reformed Presbyterian Church of Scotland (RPCS) until, as the moderator of the majority RPCS Synod, he helped to effect union between that group (which had divided with the smaller branch of the RPCS over the issue of voting and the oath of allegiance) and the Free Church of Scotland (FCS) in 1876 and became moderator of the FCS in 1877. He is most famous for editing the Works of John Owen. He served on a 'Council of Publication,' along with James Begg, Thomas Smith and others, which edited and republished Puritan works, include those of Richard Sibbes and Thomas Goodwin, William Gouge's Commentary on Hebrews, Samuel Smith on Psalm 1, Richard Gilpin's Treatise of Satan's Temptations, etc. Goold also edited some British editions of works by A.A. Hodge and served as editor of The Reformed Presbyterian Magazine, as well as professor of divinity in the RPCS. His father was William Goold (1776-1844), also an RPCS minister. His sister was Janet Helen Goold.

In 1840, the elder William Goold performed the wedding ceremony for his daughter Janet who married George Smeaton (1814-1889), who started his ministerial career in the Church of Scotland but became one of the "Disruption Worthies" who founded the FCS, as well as a highly regarded professor of exegetical theology at New College in Edinburgh, and author of notable works on the Holy Spirit (The Doctrine of the Holy Spirit, 1882); the Atonement (The Doctrine of the Atonement as Taught by Christ Himself, 1868, and The Doctrine of the Atonement as Taught by the Apostles, 1870) and the Establishment Principle (National Christianity and Scriptural Union, 1871; The Scottish Theory of Ecclesiastical Establishments, 1875; and the preface to 1871 edition of Thomas M'Crie the Elder's Statement of the Difference). George Smeaton was reckoned by James MacGregor "to possess 'the best constituted theological intellect in Christendom'" (Ian Hamilton in Nigel M. de S. Cameron, ed., Dictionary of Scottish Church History & Theology, p. 779) and W.J. Grier describes him as "the most eminent scholar of the set of young men who with [Robert Murray] McCheyne and the Bonars [Horatius and Andrew] sat at the feet of [Thomas] Chalmers."

In 1846, the younger (William H.) Goold married Margaret Spiers Symington, daughter of William Symington (1795-1862), also an RPCS minister and author of On the Atonement and Intercession of Jesus Christ (1834) and Messiah the Prince (1839), perhaps the most famous treatise written on the Mediatorial Kingship of Jesus Christ, as well as a biographical sketch of Stephen Charnock. The William H. Goold family had nine children altogether, one of whom was named George Smeaton Goold (1854-1940).

William H. Goold, George Smeaton (Goold's brother-in-law), William Symington (Goold's father-in-law) and Andrew Symington (1785-1853, brother of William Symington and an RPCS minister as well as the professor of divinity whose seat was succeeded by William H. Goold) are all pictured together in the famous portrait of the 1843 Disruption Assembly created by David Octavius Hill, who pioneered the newly-invented art of photography by taking pictures of all the ministers present at the 1843 signing of the Act of Separation and using them to create a composite portrait which was completed in 1866. Goold and the Symingtons were present as RPCS representatives to witness the historic event.

William H. Goold, William Symington and Andrew Symington also each contributed to the 1841 Lectures on the Principles of the Second Reformation (Goold on Patronage; WS on Public Vows and the British Covenants; AS on the Headship of Christ over the Nations, as well as the Introduction).

All in all, the Goold-Smeaton-Symington connections constitute a notable example of "It's a small, Reformed world after all."