From an Earthly General Assembly to the Heavenly General Assembly
by Rev. David Myers

Our subject today is Moses Hoge. Yes, he was an American Presbyterian minister from the past, in the nineteenth century, down in our Southern states. Yes, he had both the calling of being a faithful pastor in two Presbyterian churches and a Calvinist theologian in the halls of collegiate and seminary education. Yes, he was an insightful author of several books and published sermons which enriched the hearts of many believers in his day.

So what else is new, you, the reader might be thinking or saying, having read many a post from our This Day in Presbyterian History blog with similar qualifications for other Presbyterian personalities? This author challenges you to consider the following characteristics of his life and ministry.

Early on, a statement by Samuel Stanhope Smith challenged the young Moses Hoge. What Smith said was “sanctified learning is the greatest blessing; unsanctified learning is the greatest curse.” This concise statement sank deep into the heart and mind of our subject today. He determined that he would be a man of learning, even sanctified learning. Early on, he gave his heart to Jesus Christ as Lord and Savior. After that spiritual commitment, he made up his mind to serve Him in gospel ministry.

Being born in Cedar Grove, Frederick County, Virginia, on February 15, 1752, and raised by godly parents, his beginning commitment aided him in his calling. Learning at the feet of William Graham at Liberty Hall Academy (later Washington and Lee university), Hoge graduated in 1785, thus adding to that “sanctified learning,” so decided upon in earlier days. He next studied theology under the tutorship of the blind preacher, James Waddel. Thereafter, Rev. Hoge’s pastorates were at Moorefield, Virginia and Shepherdstown, Virginia, in the then pre-Civil War times era.

But it was in the area of Christian education that he “made his mark” in training others in “sanctified learning.” In 1807, he moved to Hampden-Sidney College in Virginia as president, resuming the theological education started there by others. And when in 1812 the General Assembly moved to begin the theological seminary in Princeton, New Jersey, the Virginia Presbyterian Synod resolved to have its own seminary, electing Dr. Hoge to serve as their professor at the newly established Union Theological Seminary, in Richmond, VA. Dr. Hoge served both the Hampden-Sydney College and Union Seminary in the role of teacher. Married twice, two of his sons followed him into the ministry and that “sanctified learning” lifestyle.

It was in Philadelphia that he was translated to heaven and buried in the Third Presbyterian Church burial ground, on This Day in Presbyterian History, July 5, 1820.

Words to Live By:
It is testified that near the pulpit of Third Presbyterian Church in Philadelphia is a slab which records these words: “Near this monument erected by filial affection, reposes all that was mortal of the Rev. Moses Hoge, D.D., president of Hampton-Sydney College, and professor of Divinity in the Union Theological Seminary of the Synod of Virginia. A man of genius, profound erudition, and ardent piety, he lived, loved, and died lamented, aged sixty-eight. From the General Assembly of the Presbyterian Church in the United States of America to the General Assembly of the Church in Heaven, his translation, inflictive to his friends, but joyous to himself, was accomplished July 5, 1820.”

Question to our Readers:
We have the remarkable testimony of a servant of the Lord Jesus. It all began with “sanctified learning.” Where are you in such a spiritual quest in your Christian lives?

Happy Independence Day

On this Independence Day, we reflect on what freedom means to us as Bible-believing Presbyterians. Among all the benefits which we enjoy as Christian citizens of this nation, chief among them we know to be the freedom to worship God according to the dictates of our conscience, as regulated by His Word, the Bible. Our freedoms are granted us, not by the government, but by the God whom we serve. May he continue to be so gracious toward us; may the judgment due our sins be averted by His mercy.

It was on this day, July 4, 1814, that the Rev. Daniel Dana delivered a sermon in commemoration of American independence. It would be difficult to present the entire sermon, but his closing words remain strikingly appropriate for us today:— 

Further; let us learn the true source of national prosperity and happiness. Inspiration declares it in a word. RIGHTEOUSNESS exalteth a nation. Another lesson, it is true, has been taught in Europe. Modern philosophy, trampling on this sacred maxim, and the book which contains it, undertook to diffuse happiness among the nations, and to regenerate the world, by a system of rank atheism. The experiment has been made. And now behold the result. Read it in that scene of blood, of devastation, of varied, accumulated misery, which Europe has exhibited for more than half an age. What loud and solemn warning is thus given to the world! And how emphatically is this warning addressed to us as a people! For we have but too readily caught the contagion of European infidelity and licentiousness. As a nation, we have forsaken the God of our fathers; and He has forsaken us. We have disobeyed His voice; and He has suffered us to walk in our own infatuated counsels. We have trampled on the holy maxims and precepts of His word; and we are now reaping the bitter fruits of transgression. My hearers, if there by any hope for our agonized and bleeding country, it must spring from repentance; deep, thorough, general repentance and reformation. Without this, peace itself, should it come to us, would scarcely be a blessing. Returning prosperity would but too probably harden us in sin, and precipitate us in the downward path of ruin. Oh, shall we not, as a people, humble ourselves under the mighty hand of God? Shall we not, while His judgments are made so manifest, come and worship before Him, and glorify His name, and hallow His sabbaths, and keep His judgments, and His ordinances? Might but this be the issue of our calamities, our present despondency would vanish, and hope, like lightning in the gloom of midnight, would again cheer our disconsolate nation.

To conclude : we may see what is the only remedy for the sins and miseries of our restless world. It is the gospel. It is real Christianity. The gospel while it reconciles man to God, sets him at peace with his brother man. It subdues those turbulent passions of the soul, whence wars and contentions arise. Thus it cuts off the streams, by drying up the fountain. It inspires the dispositions of kindness, compassion, forbearance, equity and universal love. Did it every where prevail, in its purity and power, the world would be in perfect peace. Mankind would constitute one affectionate, united, happy family. Earth would resemble heaven. How inspiring the thought, that such a delightful period is promising in the infallible word; that is hastening on; and that even the darkest, direst events that pain the heart, shall help to introduce it! O come, Lord Jesus, come quickly! DESIRE OF NATIONS! Ascend thy universal throne! Sway thy resistless sceptre! Heal a bleeding world!

[excerpted from A Discourse delivered in Newburyport, July 4, 1814, in commemoration of American Independence, and of the Deliverance of Europe, by the Rev. Daniel Dana, pastor of a church in Newburyport. An original print copy of Rev. Dana’s sermon is preserved at the PCA Historical Center.]

STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn

Q. 89. How is the word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.

Scripture References: Psalm 19:7. Psalm 119:130. Thessalonians 1:6. Romans 1:16. Romans 16:25. Acts 20:32.

Questions:

1. What do we mean by the “word” in this question and how is it made effectual?

We mean by the “word” the scriptures of the Old and New Testament, that revelation of God. It is made effectual through its preaching but also its reading.

2. How is the word of God to be read?

Our Larger Catechism Question No. 157 tells us, “The Holy Scriptures are to be read with a high and reverend esteem of them; with a firm persuasion that they are the very word of God; and that he only can enable us to understand them.”

3. Who has the right to preach the Word of God?

Those who are called of God to preach the Word (I Timothy 4:14) and who have been given gifts by God (Malachi 2:7).

4. How should the Word of God be preached?

Again our Larger Catechism tells us in Question 159, ” … to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom … faithfully, … wisely, …. zealously, …. sincerely …. “.

5. Why is the Word of God called the “Primary means of Grace” by the Reformed Faith?

It is so called because the Bible states it is. When the Word is preached, souls are saved and brought up in the faith, according to the Bible.

6. How are sinners converted and built up in the faith by the preaching of the Word?

Sinners are converted and built up in the faith by the Spirit as the Word is preached. He opens their eyes, turns them from darkness into light and then begins the work of sanctification in them.

THE EFFECTUAL WORD—TO BE HEARD!

The man who is called to preach the Word of God has at least one consolation in the midst of a difficult and trying life: the Word, the preaching of it, is effectual! God has so promised in His Word. Paul speaks in I Thessalonians 2:13 of ” … the word of God, which effectually worketh also in you that believe.” The Word of God is also effectual to men’s condemnation. It will either lead men to Christ or lead them to condemnation if they refuse to believe. One of the Puritans used to say, “Dreadful is their case who go loaded with sermons to hell.” The Word of God is “quick and’ powerful and sharper than any two-edged sword” and we can praise Him for it.

There is going about in this world today a false belief. This belief, that seems to be propagated more by men than women, is that one can be just as good a Christian not going to church as one can be in the church. Time and time again we hear this statement made by those who profess to be Christians. The argument is that it is not really necessary to be in church every time the Word is preached. This is indeed one of the most subtle lies of the devil! “How shall they hear without a preacher” is still in the Bible and is just as true and important as any other verse. The exhortation to not forsake assembling ourselves together is still in the Bible. And yet men persist in thinking they can live a good Christian life apart from the preaching and teaching of the Word.

In addition to what the Bible states regarding this matter, there is still another proof that is very plain. Any minister of the Gospel will tell you which of his members, with few exceptions, will be the ones with the following characteristics:

(1) Willing workers in the Lord’s vineyard;
(2) Always willing to teach and witness;
(3) Able to handle problems that come to them in their lives.

The members with these characteristics are those who are faithful to attend upon the teaching and preaching of the Word. They are God’s faithful ones, they are those whom He calls on time and time again to do His work. They are the families. with few exceptions, whose children are truly brought up in the nurture and admonition of the Lord.

The Word is effectual and all of us have the awesome responsibility to take heed to it, to always be present when it is taught or preached. God will do great and mighty things in us and through us when we are faithful in this regard.

Publicized by The SHIELD and SWORD. INC.
Dedicated to Instruction in the Westminster Standards for use as a bulletin insert or other methods of distribution in Presbyterian churches.

Vol. 6, No.6 (June, 1967)
Rev. Leonard T. Van Horn, Editor.

“A Sermon on the Anniversary of the Independence of America”
by Samuel Miller (July 4, 1793)

On January 18th at Liberty University, a Republican candidate referred to a Bible passage in his talk (and was criticized for wrongly citing it—although some scholars would agree that “2 Corinthians” is as acceptable as “Second Corinthians” as far as phraseology goes, but we doubt that Mr. Trump was aware of those nuances), advising that Christianity was under siege. While such remarks stir our passions, more than two centuries earlier, another speaker referred to that same passage with an entire sermon devoted to it. If one wishes a more thorough explication of this passage, one could consult Samuel Miller’s “Sermon on the Anniversary of the Independence of America.” Perhaps even Mr. Trump would benefit from a more detailed acquaintance with this classic sermon.

Samuel Miller (1769-1850) was the second Professor at Princeton Seminary (NJ) beginning in 1813. Ordained in 1793, he pastored several churches in New York City (Wall Street and First Presbyterian Churches) The author of numerous theological and ecclesiological texts, Miller is viewed as a co-founder of Princeton Seminary (1813), becoming the pedagogical guiding light for the likes of Archibald Alexander, Charles Hodge, and others. His interests ranged from theater to slavery, and from history to government. He also served as Moderator of the Presbyterian General Assembly. He is a distinct link between the Colonial era and the nineteenth century.

If one doesn’t believe that earlier American preachers frequently preached politically-ladened material, he is not aware of history. In this 1793 memorial, a youthful stalwart from Princeton chose the text from 2 Cor. 3:17 (“And where the Spirit of the Lord is, there is Liberty”) to remind his listeners of the blessings of liberty. He addressed them as “near witnesses of these stupendous transactions, even though the events were well known. He set the stage with this well-stated opening:

In contemplating national advantages, and national happiness, numerous are the objects which present themselves to a wise and reflecting patriot. While he remembers the past, with thankfulness and triumph; and while he looks forward, with glowing anticipation, to future glories, he will by no means forget to inquire into the secret springs, which had an active influence in the former, and which, there is reason to believe, will be equally connected with the latter.

Miller wishes to offer “a few general remarks on the important influence of the Christian religion in promoting political freedom.” Fully cognizant of the original setting and meaning of this passage in Corinthians, notwithstanding, Miller believed that “the proposition contained in our text is equally true, whether we understand it as speaking of spiritual or political liberty, we may safely apply it to the latter, without incurring the charge of unnatural perversion.” Far from hesitating to apply this ancient text to his moment, he preached:

The sentiment, then, which I shall deduce from the text, and to illustrate and urge which, shall be the principal object of the present discourse, is, That the general prevalence of real Christianity, in any government, has a direct and immediate tendency to promote, and to confirm therein, political liberty.

This important truth may be established, both by attending to the nature of this religion, in an abstract view; and by adverting to fact, and the experimental testimony with which we are furnished by history.

Like Calvin before him, Miller still spoke of human depravity and referred to “tyranny” (used 6 times in this sermon) as the causative enemy both to be avoided and which justified rebellion. Further, political liberty did not automatically flow from consent of the governed, dispersed governmental branches, nor did “political liberty . . . rest, solely, on the form of government, under which a nation may happen to live.” Instead, “It must have its seat in the hearts and dispositions of those individuals which compose the body politic; and it is with the hearts and dispositions of men that Christianity is conversant.” Thus, enduring liberty, “that perfect law of liberty, which this holy religion includes, prevails and governs in the minds of all, their freedom rests upon a basis more solid and immovable, than human wisdom can devise. For the obvious tendency of this divine system, in all its parts, is, in the language of its great Author, to bring deliverance to the captives, and the opening of the prison to them that are bound; to undo the heavy burdens; to let the oppressed go free; and to break every yoke.”

With piercing specificity, he claimed: “The prevalence of real Christianity, tends to promote the principles and the love of political freedom, by the doctrines which it teaches, concerning the human character, and the unalienable rights of mankind; and by the virtues which it inculcates, and leads its votaries to practice.” A correlate of this biblical faith was:

Christianity, on the one hand, teaches those, who are raised to places of authority, that they are not intrinsically greater than those whom they govern; and that all the rational and justifiable power with which they are invested, flows from the people, and is dependent on their sovereign pleasure. There is a love of dominion natural to every human creator; and in those who are destitute of religion, this temper is apt to reign uncontrolled. Hence experience has always testified, that rulers, left to themselves, are prone to imagine, that they are a superior order of beings . . .

In contrast to the religion of self,

Christianity, wherever it exerts its native influence, leads every citizen to reverence himself-to cherish a free and manly spirit-to think with boldness and energy-to form his principles upon fair inquiry, and to resign neither his conscience nor his person to the capricious will of men. It teaches, and it creates in the mind, a noble contempt for that abject submission to the encroachments of despotism, to which the ignorant and the unprincipled readily yield. It forbids us to call, or to acknowledge, any one master upon earth, knowing that we have a Master in heaven, to whom both rulers, and those whom they govern, are equally accountable. In a word, Christianity, by illuminating the minds of men, leads them to consider themselves, as they really are, all coordinate terrestrial princes, stripped, indeed, of the empty pageantry and title, but retaining the substance of dignity and power. Under the influence of this illumination, how natural to disdain the shackles of oppression-to take the alarm at every attempt to trample on their just rights; and to pull down, with indignation, from the seat of authority, every bold invader!

One of Miller’s clearest summaries asserts: “The prevalence of Christianity promotes the principles and the love of political freedom, not only by the knowledge which it affords of the human character, and of the unalienable rights of mankind, but also by the duties which it inculcates, and leads its votaries to discharge.” Further, he sees “the native tendency of the Christian religion” as promoting “civil liberty.” Miller adds: “When we compare those nations, in which Christianity was unknown, with those which have been happily favored with the light of spiritual day, we find ample reason to justify the remarks which have been made.”

Miller not only extols the value of religion for the public square but also he claimed that “there never was a government, in which the knowledge of pure and undefiled Christianity prevailed, in which, at the same time, despotism held his throne without control.” As a specific, Miller thought Christianity mitigated against slavery, which yielded “to the mild and benign spirit of Christianity. Experience has shown, that domestic slavery also flies before her, unable to stand the test of her pure and holy tribunal. After the introduction of this religion into the Roman empire, every law that was made, relating to slaves, was in their favor, abating the rigors of servitude, until, at last, all the subjects of the empire were reckoned equally free.” He also expected that “Christianity shall extend her scepter of benevolence and love over every part of this growing empire-when oppression shall not only be softened of his rigors; but shall take his flight forever from our land.”

This sermon is available in printed form in both Election Day Sermons (Covenant Foundation, 1996) and the excellent anthology by Ellis Sandoz, Political Sermons of the American Founding Era (Indianapolis: Liberty Fund, 1998); it is accessible online at: http://consource.org/document/a-sermon-on-the-anniversary-of-the-independence-of-america-by-samuel-miller-1793-7-4/ Or click on the image at left to view Miller’s sermon as hosted at www.archive.org.

Excerpts from Miller’s stirring conclusion are below to entice the reader to access the whole.

Again; if it be a solemn truth, that the prevalence of Christianity, has a natural and immediate tendency to promote political freedom, then, those are the truest and the wisest patriots, who study to increase its influence in society. Hence it becomes every American citizen to consider this as the great palladium of our liberty, demanding our first and highest care. . . . To each of you, then, my fellow citizens, on this anniversary of our independence, be the solemn address made! do you wish to stand fast in that liberty, wherewith the Governor of the universe hath made you free? Do you desire the increasing prosperity of your country? Do you wish to see the law respected-good order preserved, and universal peace to prevail? Are you convinced, that purity of morals is necessary for these important purposes? Do you believe, that the Christian religion is the firmest basis of morality? Fix its credit, then, by adopting it yourselves, and spread its glory by the luster of your example! And while you tell to your children, and to your children’s children, the wonderful works of the Lord, and the great deliverance which he hath wrought out for us, teach them to remember the Author of these blessings, and they will know how to estimate their value. Teach them to acknowledge the God of heaven as their King, and they will despise submission to earthly despots. Teach them to be Christians, and they will ever be free

By Dr. David W. Hall, Pastor
Midway Presbyterian Church

Taken from Twenty Messages to Consider Before Voting