October 2014

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October 6: Rev. Robert Baird

6 October, 2014 in October 2014 by archivist | No comments

A Para-church Presbyterian Evangelist

There can be no doubt that Robert Baird had both the gift of administration as well as the gift of  teaching.

Born on October 6, 1798 near Uniontown, Pennsylvania, in Fayette County, Robert went first to nearby Jefferson College in Washington, Pennsylvania.  Graduating from that undergraduate college with high honors, he then studied theology at Princeton Theological  Seminary.  His senior year at the seminary also saw him at the College of New Jersey, serving as a tutor. After graduation from the seminary, he stayed in the area, serving at the pre-college school known as Princeton Academy, for six years.

Licensed and ordained by the Presbyterian of New Brunswick in 1822 and 1828 respectively, he took the first of a series of mission agencies engaged in ministry to the masses. For seven years, he served at a General Agent of the New Jersey Missionary Society. Following that, he became the General Agent of the American Sunday School Union for six years, seeking to organize Sunday Schools in destitute areas of our country.  This ministry continues to exist today under another name.

In 1835, Rev. Baird traveled all through Europe to promote evangelical religion on the Continent of Europe. He turned the latter into speaking engagements in America, as well as the authoring of  six books on religion in the old country. At that time, those who had emigrated to America before the American Revolution were only one or two generations removed from the old countries from which they had come. And since many of them had come to America because of persecution of their faith, they had a great interest of what had become of their old lands and people.

Robert Baird died in the middle of the Civil War, on March 15, 1863.

Words to live by:  In a number of our Presbyterian circles today, we would say that Rev. Robert Baird was laboring “out-of-bounds.”  That is, his ministries did not fit the usual rule of laboring in ministries organized and overseen directly by the Presbyterian assembly, synods, or presbyteries. But that doesn’t mean these ministries were not effective instruments for the gospel in their own right.  They were similar to the “para-church” ministries of our day and age.  Both then and now, such ministries can be effective works for the Lord in areas where the Church either has not yet been organized, or, in some cases, where the Church, as the Church, cannot minister. As long as there is a priority of financial and prayer support to denominational approved agencies, it can be legitimate to also support a well-selected para-church ministry. Just make sure that they have a doctrinal statement which is biblical, and  an outreach ministry which does what it claims to do, with no more than ten or fifteen per cent reserved for operating expenses. It must be transparent, with nothing to hide from Christian inspection. That need of accountability is one of core reasons the Presbyterian system works as well as it does.

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October 5: Some Discourses on Baptism, by Rev. John Black

5 October, 2014 in October 2014 by archivist | No comments

The following discourse on baptism is from the Rev. John Black [1768-1849], of whom we spoke earlier in the week. Rev. Black was a contemporary and close associate of the Rev. Alexander MacLeod, and would as well have known and been conversant with many other notable Presbyterians such as Samuel Miller, Jacob J. Janeway, and Ashbel Green. Rev. Black served as the first Stated Clerk of the Reformed Presbyterian Church in North America (New Light). As that body, through a series of mergers, eventually became part of the PCA, I suppose we could with a bit of stretching say that Rev. Black was the first Stated Clerk of the PCA. Or maybe not.

The opening portion only of this discourse is presented below. To read the full treatise, click the embedded link in the title:

THE SUBSTANCE OF SOME DISCOURSES ON BAPTISM;
delivered in the
First Reformed Presbyterian Church, in Pittsburgh.
By JOHN BLACK, D. D.
(1846.)

DISCOURSE.

Black_John_1768-1849“Then Peter said unto them. Repent, and be baptized every one of yon in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts ii. 38, 39.

The feast of Pentecost was one of the three solemn feasts, in which all the males in Israel were commanded to appear before the Lord, in the course of the year, in the place which he should choose. Deut. xvi. 16. It is also called the feast of weeks, because forty-nine days, or a week of weeks, must be complete after the passover, and on the fiftieth day it was celebrated; hence called Pentecost, or the fiftieth day. It was also called the feast of harvest, because, at that time, the wheat harvest was ripe, and the first fruits were to be offered to the Lord. The object appears to have been, to render thanks to God for his mercies, and to commemorate the giving of the law from Mount Sinai. Did it not also prefigure the descent of the Holy Ghost in such plentiful effusion upon the disciples of Christ on the day of Pentecost, and how plentifully the first fruits of the Gentiles should give themselves unto the Lord? It is worthy of observation, that it was on the day of Pentecost—the fiftieth day from the Israelites’ departure from Egypt—that God gave the law from Sinai, and on that very day—the day of Pentecost, he caused the gospel law to be promulgated.

The Savior, before he ascended, commanded his apostles to remain at Jerusalem, until they should obtain the promise of the Father, and be baptized with the Holy Ghost; for which, he assured them, they would not have to wait many days. This promise was fulfilled ten days after his departure. Then was displayed a remarkable manifestation of the divine power. A sound from heaven, as of a rushing mighty wind, is suddenly heard, which filled the whole house where the disciples were sitting. And there appeared unto them cloven tongues, like as of fire, one of which sat down upon the head of each of them—an emblem of the diversified languages which they were now to speak. At the building of Babel, the language of the people was confounded and divided, and thereby the builders were scattered; but here the gift of various languages was given, that the scattered nations might be gathered to Jesus Christ, the shepherd and bishop of souls. The solemn occasion had gathered to Jerusalem strangers in multitudes, who, it appears, spoke fifteen different languages, all of which the disciples now perfectly understood, and distinctly and fluently spoke, as if they had been their mother tongue, although they had never learned them. This filled all with amazement; but some mocked, and ridiculed the whole transaction, ascribing it to inebriation. The apostles resented this invidious reproach, and Peter, who was the chief speaker, shewed plainly, that this was the fulfilment of the prophecy of Joel, ii. 28—31, and preached unto them Jesus whom they had crucified, in such a powerful, moving, and effectual manner, the Holy Spirit setting it home upon their hearts, that they said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do? To which Peter answered, “ Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” In considering these words, we propose the following method:

1. Offer some remarks on the nature of baptism. 2. Inquire who are its proper subjects? 3. The Scripture mode of baptism.

I. THE NATURE OF BAPTISM.

1. Baptism is a washing with water as a sacramental act. It had been long in use by the Jews in receiving their proselytes, but not by divine institution. Baptism supposes impurity in the subject. Indeed, all washing necessarily supposes this. That which is clean may be wet, but can- not properly be washed. But baptism is called washing. Eph. v. 26, “ That he might sanctify and cleanse it with the washing of water by the word.” The symbol is water only. It represents the blood of Christ applied by the Holy Spirit, Rev. i. 5: “Unto him that loved us, and washed us from our sins in his own blood.” The application of that blood is by the Spirit of Christ, Titus iii. 5: “ According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” The blood of Christ cleanses meritoriously, 1 John i. 7: “The blood of Jesus Christ, his Son, cleanseth us from all sin.” The Spirit of Christ cleanseth us from all sin, by the effi- cacious application of the blood of Christ to the conscience. By the blood of Christ the guilt of sin is, at once, taken away in justification. The Spirit of Christ removes the blot and stain of sin gradually in sanctification. As water, free to all by the gift of heaven, when applied, washes and makes clean that which before was physically foul and unclean; so the blood of Christ, freely offered to all who hear the gospel, when applied by the Spirit, purifies from the guilt and pollution of sin, those who are morally defiled, and spiritually unclean. The instrumental administrators of baptism must be ministers of the gospel lawfully ordained, and no others. None have a right to act as commissioners, but such as have received a commission. The steward of a family is appointed by the head of the family. Jesus Christ, who alone is Lord in his own house, made all its laws, appointed all its offices and officers, and commissioned those whom he authorized to preach and baptize Before he ascended into heaven, he enlarged the commission of his apostles, which before his death had been restricted to the Jews: but now he authorizes them to go into all nations, whether Jews or Gentiles, and convert them to the faith of Christ, and promises to be with them always, even to the end of the world. The apostles were not to live to the end of the world. It could not, therefore, mean the apostles personally. Yet he says you. It must there- fore mean the officers, and that too, without the possibility of suffering the office to die, or the officers to become extinct to the end of time. The limit is the end of the world- the intermediate time, always. There never shall be an interregnum, or the office without an occupant, while the world stands. The apostles, as such, had no successors. The office, like that of the prophets, was altogether ex- traordinary. The claims of the Pope, and the no less groundless claims of diocesan bishops, to be the successors of the apostles, spring from ignorance of the gospel, and the government of the Church of God, as established by the Redeemer. The apostles possessed the ministerial, as well as the apostolical character; the ordinary office of the ministry, along with the apostolate. This is evident from the declaration of Peter in his 1st Epistle, v. 1: “The elders which are among you, I exhort, who am also an elder”—presbyter, or minister of the gospel. Now, to such characters, Christ gave the commission to preach and baptize. How daring, then, must it be for any who have not this commission, to undertake to preach and baptize. In 1 Cor. iv. 1, the ministers of Christ are called “stewards of the mysteries of God.” Are stewards self-appointed?

Or may they who are not appointed, act the part of stewards, as well as those who are? Since the extraordi- nary granting of commissions, in the days of the apostles, has ceased, the Scripture speaks of no way by which a commission is given, but by “the laying on of the hands of the presbytery.” 1 Tim. iv. 14. As a blessing was prayed for by our Lord, to attend the administration of the sacramental supper, so, by parity of reason, a blessing is to be prayed for, to attend the administration of the sacrament of baptism. This prayer sets apart the “sensible sign” in the sacrament, from a common to a sacred use. The water in baptism should, in this way, be blessed, as the bread and wine in the Lord’s supper, by praying for a blessing thereon.

2. Baptism is to be administered in the name of the Father, and of the Son, and of the Holy Ghost, to whom the baptized person is dedicated as covenant property. But as to immediate authority, like all other Church ordinances, it is administered in the name of Jesus Christ. Many mistakes have been made about baptizing in the name of Christ, and baptizing in the name of Father, Son, and Holy Ghost, as if they were different modes of baptizing. The truth is, both apply to every baptism. The mistake is in applying the same meaning to the word name, in both cases. Sometimes the word name means authority; thus a civil Court is opened in the name, that is, by the authority of the Commonwealth; and an ecclesiastical Court is opened in the name, by the authority of the Lord Jesus Christ. Again, name sometimes means property, or pos- session; thus a deed is made out in the name, or for the use, and as the property of some one. In the first sense, no ordinance is administered in the name of the Trinity. No ecclesiastical Court is opened in the name of the Father, Son, and Holy Ghost. True it is, that all power, and authority originally belong to God, Father, Son and Holy Ghost; but there is, by the God-head, a delegated authority and headship committed to the Lord Jesus Christ, that the preaching of the gospel, the administration of sacraments, and all church ordinances, shall be done in his name, and by virtue of his authority. Thus all who are baptized, are baptized in the name of Jesus. They are also baptized in the name of the Father, of the Son, and of the Holy Ghost, solemnly dedicated, and devoted, to be the covenant property of a three one God, to be for him soul and body, wholly and forever. Their engagement is to be the Lord’s and to take him as their portion forever.

3. Teaching must precede and accompany baptism. If the persons to be baptized were heathens, they must first be proselyted, and instructed in the faith. Mat. xxviii. 19: and all adults should be so indoctrinated, and instructed in the knowledge of Christ, and of the system of grace, that they shall be able to give a reason of the hope that is in them. It is the doctrine of Anti-Christ, that ignorance is the mother of devotion, while the Bible plainly declares, “My people are destroyed for lack of knowledge.” Hos. iv. 6. An ignorant man is represented as more stupid than the ox, or the ass. Is. i. 3: “The ox knoweth his owner, and the ass his master’s crib, but Israel doth not know, my people doth not consider.” Unless the person be previously instructed, he cannot have a firm persuasion that it is an ordinance of God. He cannot have a serious and thankful consideration of the nature of it, and of the end for which Christ instituted it. Every sacrament must be received by faith. But faith supposes knowledge. “How then shall they call on him in whom they have not believed, and how shall they believe in him whom they have not heard, and how shall they hear without a preacher?” Rom. x. 14.

4. As baptism is an enrolment of a new member of the church—an initiating into the visible society of the worshippers of the Lord Jesus Christ, it ought to be done publicly, in the face of the congregation. It is a declaration of visible membership, a distinguishing badge of discipleship, a sign whereby the followers of Christ are distinguished from pagans, or heathens, as the Israelites of old were distinguished from the uncircumcised nations around them. Private baptism is therefore contrary to the nature of the ordinance, a mean, and clandestine intruding of members into visible communion, as if by stealth. There is something in the very nature of the ordinance, that requires its public administration. The body of Christ is one, and the members of that body are also, “members, one of another.” Rom. xii. 5. And the apostle says, 1 Cor. xii. 13: “By one spirit are we all baptized into one body.” Baptism, therefore, presents to the body, another member initiated into their fellowship, and having a claim upon their prayers, their brotherly affection, their sympathy, and all good offices. Besides, the solemn ordinance, the vows and engagements of the person baptized, while calling for the accompanying prayers of the congregation, will also remind them of their own vows and engagements, and thereby excite to the improving their own baptism, and thus promoting their sanctification. Baptism, while in a certain sense, it is an initiating ordinance, yet does not originate the fact of church membership. Baptism supposes church membership, and yet it confers a membership which the unbaptized member did not enjoy. The fact of membership abstractly, is obtained, by making a profession of the faith of the gospel, or by being the infant seed of church members. This entitles to being recognized as a member of the organized visible church, to which the person is initiated by baptism. If attention is paid to the distinction between the kind of membership which is required to entitle to baptism, and the membership which baptism confers, it will refute the charge which is sometimes brought, of arguing in a circle, making membership the cause of baptism, and baptism the cause of membership. The distinction is obvious.

5. Baptism is not only a sign of church membership, as well as of Christ and his benefits; it is also a seal of the covenant of grace. A seal is used as a confirmation of bonds or deeds. Such was circumcision in the covenant made with Abraham, a “seal of the righteousness of faith.” Rom. iv. 11; and such is the seal of baptism, which comes in the room of circumcision, to all belivers, who are the spiritual seed of Abraham. By this seal Christ and his benefits are confirmed to the believer. These benefits are all the blessings contained in the promises of the new covenant, all embraced in grace here, and glory hereafter; Ps. lxxxiv. 11: “For the Lord God is a sun and shield, the Lord will give grace and glory.” A seal to a deed, covenant, or agreement, supposes the agreement made, the seal is a ratification of what the parties have agreed upon. A seal would be of no use without this agreement. None are agreed to God’s covenant but believers. I speak now of adults. Therefore, baptism seals nothing to any but believers. God promises every blessing to believers, and baptism is a seal of the covenant on God’s part, not to make the promise of the covenant more sure, for it is impossible for God to lie, his faithfulness is inviolable, and unchangeable; but to make the faith of the believer stronger. It is God’s ratifying to believers their right to covenant blessings with infallible certainty. And thus God, for the strengthening the faith, and removing the doubts of believers, condescends to bind himself in the most solemn manner, by bond and seal. Like as in Heb. vi. 18, where accommodating himself to the weakness of his people, he seals his promise with the solemnity of an oath. The blessings that are sealed to believers in baptism, are “remission of sins by the blood of Christ, regeneration by his spirit, adoption, and resurrection to everlasting life.” In baptism there is, as in every sacrament, an engagement to be the Lord’s—a renouncing the devil, the world, and the flesh, and an engagement to devote all that we are, soul and body, and all that we have, our gifts, graces, time, talents, com- forts and joys, to the glory of God. And this requires, to “deny all ungodliness and worldly lusts, to live soberly, righteously, and godly, in this present world.” In baptism the believer “sets to his seal that God is true,” John iii. 33, by believing his promises, receiving his testimony, and taking his law in the hand of the Mediator, as the rule of his faith, and obedience in all things. Adults in baptism, take these vows directly, and in their own persons. Children impliedly, through the representation of their parents. Parents are the natural guardians of their children. They are the most suitable persons to be their moral guardians, and representatives. Children are bound by the act of their representatives in civil things, and why not in the vows of baptism, if these vows are right—what the law of God requires? None can be bound by what is morally wrong, for all obligation is founded in the moral law, and what it forbids, can have in it no obligation—nothing binding on the conscience. Parents, in the baptism of their children, do not promise what their children will do, but what they themselves will do, in the discharge of the duties incumbent upon them, as Christian parents to their Christian offspring. Through their representation, the child receives the sacrament of baptism, and in that sacrament is contained the engagement to be the Lord’s, which, as we have seen, binds to all the duties which God’s law makes incumbent as a rule of life, to every one in their several places and relations, as superiors, inferiors or equals.

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October 4: The Declaration of Commitment

4 October, 2014 in Uncategorized by archivist | No comments

Here We Stand

declarationOfCommitmentThere were four organizations that were formative of the Presbyterian Church in America. They were:
1. The Presbyterian Journal,which began in May of 1942. Founded by a group of conservative Presbyterians, including L. Nelson Bell, the Journal was founded to work against the liberalism infecting the Presbyterian Church, U.S. (aka, Southern Presbyterian Church).
2. The Presbyterian Evangelistic Fellowship, founded by the Rev. William Hill, Jr., conducted revivals in PCUS churches.
3. Concerned Presbyterians,a laymen’s group
4. Presbyterian Churchmen United (PCU), an organization of conservative pastors in the PCUS.

Originally published on October 4, 1969 by the Presbyterian Churchmen United (PCU), the Declaration of Commitment was a clarion call issued to the ministers and people of the Presbyterian Church in the U.S. (PCUS)—a call for recommitment to the Word of God and to the Reformed Faith, signed by over 500 ministers and published in over 30 major newspapers.

DECLARATION OF COMMITMENT

To the membership of the Presbyterian Church, US, in light of the questions and concerns being expressed in the Church as to the nature of our faith and order, we, the undersigned ministers declare our conviction:

—That the faith of our Lord Jesus Christ turns men from darkness to light and from the power of Satan to God. By coming to faith in Him alone is there genuine reconciliation between man and God and man and man.

—That the Holy Scriptures are the infallible Word of God, and that these Scriptures commit the Church to a mission whose primary end is the salvation and nurture of souls.

—That Christian faith must bear fruit if it is to remain virile. These fruits vary from believer to believer. But common to them all are evidences of love, concern and neighborliness, toward all races of men without partiality and without prejudice, especially to the poor, the oppressed and the disadvantaged. The man of faith views all men as neighbors and himself as debtor, for Christ’s sake.

—That, for the implementation of the above principles, in obedience to our ordination vows, we must strive to preserve a confessional Church, thoroughly Reformed and Presbyterian. Thus, our support of or opposition to any proposed union will be determined by these considerations.

—That, being fully committed by our ordination vows to the system of doctrine set forth in the Westminster Confession of Faith and Catechisms, we must oppose all efforts to change in substance or otherwise debase our historic doctrinal commitment.

—That we are in the same context by vow committed to historic Presbyterian polity with its representative system and its parity among teaching and ruling elders. Thus, we are forced to oppose any efforts to take our Church into the massive organization envisioned by COCU [i.e., Consultation on Church Union.]

—That, should the basic theology or polity of the Church be altered or diluted, we shall be prepared to take such actions as may be necessary to fulfill the obligation imposed by our ordination vows, to maintain our Presbyterian faith.

Words to Live By:
In this clarion call, over 500 pastors called for the Church to remain true to the Reformed Faith, to remain a confessional and Presbyterian church, in doctrine and in polity. They staked out a position with this document, standing against a proposed ecumenical merger which would have taken their denomination into liberal and unbelieving waters. And they made it clear that they would not be party to such a merger but would honor their ordination vows.

“Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” – (2 Thess. 2:15)

“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” – (2 Timothy 1:13)

“Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) – Hebrews 10:23)

Image source: News clipping from the Paul G. Settle Manuscript Collection, Box 256, file 27, at the PCA Historical Center. Date [circa 1969] and source of the clipping not known.

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October 3: Hanover Presbytery

3 October, 2014 in October 2014 by archivist | 2 comments

A Waystation for the Progress of the Gospel

Up to the middle of the eighteenth century, what presbyteries existed were all in the northern part of the American colonies. But after the division of the New Side–Old Side Presbyterians in 1741 (see May 17, 1741), the New Side evangelists set their spiritual eyes on advancing the gospel both south and west of Philadelphia. Especially was there an encouragement due to the expansion of the Scot-Irish Presbyterians in those  directions who still worshiped in the manner of their Scotch forefathers.

An important waystation for  the progress of the gospel was the establishment of Hanover Presbytery in Virginia on October 3, 1755. Constituting this regional church governing unit were the following: Samuel Davies, of Hanover Presbyterian Church, of Hanover County; Robert Henry, pastor of Cub Creek Church in Charlotte County and Briery Church in Prince Edward County; John Brown, of Timber Ridge and New Providence Presbyterian churches in Rockbridge County; and John Todd, assistant to Samuel Davies and pastor of Louisa County. Various ruling elders also attended, such as Samuel Morris, Alexander Joice, and John Molley.  Also part of the presbytery but unable to attend were Alexander Craighead, pastor of Windy Cove Church in Augusta County, and John Wright, pastor of the church in Cumberland County, near Farmville, Virginia.

At the first meeting of the Presbytery, after the sermon by John Todd, the first action taken was to appoint a day of fasting and prayer on January 1, 1757. The last act was to repeat the fasting and prayer on June of the same year. In both cases, the purpose was to ask God for His help against the physical dangers occasioned by the war in their land as well as to ask God to bless the preaching of the Word of God in the area.

Words to live by:  Lest we respond with a yawn about the topic of today’s devotional, let us remember that to attend church in these early days was to put your life and that of your family in danger. First, there was the distance travelled to the meeting-house, usually a log building, or sometimes outside  under a huge tree. Transportation there was by horseback, or in buggies pulled by horses.  The worshiping family carried their Bibles, hymns, and rifles with powder horns, for protection. The services themselves lasted for two hours.  And at the end, there would be communal meals, with another worship hour before they left for their homes. Colonial worship was not for the lukewarm, but for the God-fearing, Bible-believing men and women of the Presbyterian faith.

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October 2: Rev. John Black [1768-1849]

2 October, 2014 in October 2014 by archivist | No comments

He Was Always Preparing

In 1982, the denomination known as the Reformed Presbyterian Church, Evangelical Synod (RPCES) was received into Presbyterian Church in America (PCA). This ecclesiastical merger was known as the Joining and Receiving (J&R). The RPCES was itself created by the union of two denominations, in 1965. One denomination had a shorter history. This was the Evangelical Presbyterian Church (EPC), as it was known from 1961-1965. Prior to that, it operated under the name of the Bible Presbyterian Church, Columbus Synod, and this group was the larger portion of a split of the Bible Presbyterian Church [1938-1955].

The other denomination that merged with the EPC to create the RPCES was the Reformed Presbyterian Church, General Synod (RPCGS), and this group had a much longer history, dating back to 1833. That was the year in which the Reformed Presbyterian Church suffered a split, thus creating the RPCGS. The other body created by this split is in existence to this day—the Reformed Presbyterian Church of North America (RPCNA).

Are you thoroughly confused yet? To recap, the PCA received the RPCES in 1982, and the RPCGS was one of the two denominations that united to form the RPCES. (see! that wasn’t so tough!).

Black_John_1768-1849Which brings us to the Rev. John Black, who served as the first Stated Clerk of the Reformed Presbyterian Church, General Synod. And as the combined history of the denomination received in 1982 became part of the history of the PCA, it was in that sense, in a manner of speaking, that we might call Dr. Black the first Stated Clerk of the PCA.

John Black had been born in Northern Ireland, in the county of Antrim, on October 2, 1768, and it was only after reaching adulthood that he immigrated to this country. He had been educated at Glasgow College, in Scotland and left for America in 1797. For a while he worked as a teacher, but soon was licensed to preach by the Reformed Presbyterian Church, in 1799. Upon his ordination, Rev. Black settled in the region of Pittsburgh, which was then just a small village, and there he remained the pastor of the same church for forty-eight years, until the close of his life, on October 25, 1849.

As a preacher, he was “distinct, plain, a fluent speaker, always interesting and often eloquent and powerful.” And time and again he proved himself as one who was always ready to preach, whenever called. Yet he never wrote out or memorized his sermons. “He was ready, because he had a full mental storehouse,—the power of abstraction, the gift of language, a great command of the resources of his own mind, and, above all, a strong, humble and unwavering dependence on the help of God’s Holy Spirit. He preached because he loved the work, and had found, by repeated trial, that he had from God the ready power to perform it. And, yet, Dr. Black prepared to preach. He was always preparing. His studies were never finished, and, to the close of his life, he was a laborious student. His views of the Christian ministry were too high to admit of the attempt to serve God with what had cost him nothing. He selected his subject, elaborated it in his mind, used all available helps, wrote upon paper an extended skeleton, and so went to the desk to speak on God’s behalf to sinners. He preached for nearly fifty years, and then died with the harness on.”

To give a flavor of his sermons, here is an excerpt from a sermon which he delivered at the opening of the Synod of the Reformed Presbyterian Church as it met in Philadelphia in May of 1816. The sermon is on the subject of “Church Fellowship;” Rev. Black begins:—

Saints by profession, are bound to hold communion and fellowship, in the worship and service of God.

I. I am to explain this Communion—

1. It is a communion of Saints. The house of God is holy, and holiness becometh it well forever. Here the social principle is exercised in its perfection on earth. It is devoted to holy purposes, and consecrated to the Lord of the whole earth. None have a right, in the sight of God, to this holy fellowship, but real Saints, and none but such really enjoy it. Others, though they may be present, and appear to participate in the communion of the Saints. yet it is only in appearance. Externally, they draw near to God in his holy institutions,. but their hearts have no concern in the solemnity. The character of such is given in Ezekiel, 33:31. “And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their month they shew much love, but their heart goeth after their covetousness.” But those who are Saints, were once, a very different character. They were, by nature, children of wrath, even as others. How then do they obtain this character? No way but by union to Jesus Christ, through the regenerating influence of the Spirit of God. Means are generally used, but the efficiency is of God. In the day of effectual working of his Holy Spirit, lays on them an arrest of mercy. They are apprehended by Christ, and are made to apprehend him. Their understandings are enlightened, so that they are enabled to discover the certainty, the value, the excellency, the suitableness of Jesus the Saviour, to their needy case. Objective testimony is furnished, with such undoubted evidence, that they become convinced, and are verily persuaded, not only that they may fully and freely accept of the offered salvation, but that it is the best and the most desirable thing so to do. The will, renewed by the Holy Ghost, follows the dictate of the understanding, and actually receives the Lord Jesus Christ, appropriating him for life and salvation. This completes a mystical and indissoluble union between Christ and the believer’s soul. Christ, by the bond of his spirit, unites himself to the elect sinner, in regeneration, and the sinner, effectually called, by the bond of faith unites himself to the person of the Redeemer. The believer, thus united to Christ, is in the court of heaven, sustained, as righteous. Christ and he being one, whatever is Christ’s is reckoned to the believer. Christ’s righteousness is his, and on account of that righteousness, he is justified. His name is changed from sinner to saint.

We have said, that only such as are thus really Saints, are, in the sight of God, entitled to the communion and fellowship of his church. But as the heart of man is known only to God—as it is his prerogative, and only his, to search the heart and try the reins, an absolute knowledge of this union to Christ, which constitutes men really Saints, cannot belong to this communion. Only Saints by profession, such as possess those distinctive characters which the head of the church has laid down in his word, by which we may, in the judgment of charity, know, and esteem men to be his followers. By their works shall ye know them. If they are sound in the faith, and have a life and conversation, such as becometh the gospel; they are to be reputed Saints, and with such, we are bound to have communion.

2. It is a communion of love and holy affections.

Not only are all Saints united to the Head Christ Jesus, but they are all united to one another in love. They are members one of another. They have one common interest, and they mutually seek each other’s good. They are all actuated by the same spirit. They are all concerned for the honour of their glorious head. They are brethren, children of the same Father and of the same Mother. God is their Father. By him they were spiritually begotten, through the instrumentality of the word of truth. The Church is their Mother. By her they were brought forth. The spouse (the individual believer) calls the church her mother’s house, the chambers of her that conceived her. There are, it is true, some mother’s children, that are not the Father’s children, nominal professors, who love not the real children of the family: but all who are the children of adoption, the sons and the daughters of the Lord Almighty—have a communion in one another’s love. They seek the good of the family, and they live together in unity, as it becometh brethren. This love, and kind affection, is opposed to the biting and devouring of one another. It is opposed to quarrels and intestine broils, the disgrace and the ruin of every family. It is opposed to schism and divisions. Those who possess this principle of love, will cover with the mantle of charity the failings and the infirmities of their brethren. They will bear one another’s burdens. They will be gentle and easy to be entreated. They will not willingly give, or take, offence. But bound up in the bundle of life and of love, with the rest of the members of the household of faith, they will take sweet counsel together, and walk to the house of God in company….”

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