May 2017

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“That truth may work, there are required three things, sound belief, serious consideration, and close application.”

Occasionally we lack something Presbyterian for a specific calendar date, or at least something sufficiently researched and ready to post. That’s the case today. But there is no end of edifying exhortation available to occupy our thoughts through the day. Consider this, by the esteemed pastor, Thomas Manton, from his sermon on Psalm 119:97:

“What is the reason there is so much preaching and so little practice? For want of meditation.  Constant thoughts are operative.  If a hen straggleth out from her nest, she brings forth nothing, her eggs chill; so, when we do not set abrood upon holy thoughts, if we content ourselves with some few transient thoughts and glances about Divine things, and do not dwell upon them, the truth is suddenly put off, and doth no good.  All actions require time and space for their operation; if hastily slubbered over, they cool; if we give them time and space, we shall feel their effects: so, if we hold truths in our mind and dwell upon them, there will be an answerable impression; but, when they come like a flash of lightning, then they are gone, and we run them over cursorily.  That truth may work, there are required three things, sound belief, serious consideration, and close application: “Lo this, we have searched it, so it is; hear it, and know it for thy good. (Job v. 27).”

Sources: Thomas Manton, Sermons on Psalm 119, volume 2, page 325.

Departing today from the calendar, we would like to present this excerpt from Volume III of The Presbyterian Magazine, September 1853, pp. 413-415.
This recounting of the venerable Dr. Alexander’s farewell to his congregation bears the following footnote:

THE PRESBYTERIAN says, that “A valued friend recently discovered in the possession of one of the Pine Street parishoners of Dr. Archibald Alexander,  a manuscript copy of the remarks made by him after his closing sermon as the pastor, and sends it to us for publication, with the remark that ‘it is eminently characteristic of the man, and peculiarly seasonable in its suggestions at this time.’ It will, of course, be read with much interest.”

DR. ARCHIBALD ALEXANDER’S FAREWELL ADDRESS.

As it is known to this congregation that I have been appointed by the General Assembly to be a Professor in the Theological School, which they are about to establish at Princeton, New Jersey; and as the time draws near when it will be expected that I should declare my mind in relation to this appointment, I have judged it proper and expedient, in the first place, to make a communication to you, the dear people of my charge.

After viewing this important subject in every light in which I could place it, and after having earnestly sought the direction of Heaven, it does appear to me to be the call of Providence, which I cannot and ought not to resist.

This resolution has not been formed under the influence of any dissatisfaction with my present condition, nor from any want of affection to this people; for, since I have been your pastor, no event has occurred to disturb that peace and harmony which should ever exist between minister and people; and I have had no reason to doubt the sincerity and cordiality of the attachment of this congregation to me, from the first day I came amongst them until this time. For all their respect and attention, and especially for that readiness with which they have received the word at my mouth, “I give thanks to God.” I moreover wish to say, that I do not know a single congregation within the bounds of our Church, of which I would choose to be pastor in preference to this. No invitation, therefore, from any other would ever have separated us.

I did expect to live and die with you, unless ill health (with which I have been threatened of late) should have made a removal expedient. But we know nothing of the designs of Providence with regard to us. His dispensations are unsearchable. In the whole of this business, thus far, I have been entirely passive. I never expected or sought this appointment. When it was mentioned to me by some members of the Assembly, the day it took place, my answer was, that I sincerely wished they would think of some other person; that it was an office which I did not covet, and for which I felt myself altogether unqualified. But when asked whether I would give the subject a serious and deliberate consideration, if I should be appointed, I answered, that this I dare not oppose.

Since the appointment has been made, I have thought much, but said little. I have seriously and deliberately considered the subject. I never viewed any decision to be made by me in so important a light. I think I have desired to do the will of God, and have, as earnestly as I could, asked His counsel and guidance, and the result is, that I am convinced that I ought not to refuse such a call.

To train up young men for the ministry has always been considered of higher importance to the Church of Christ than to preach the gospel to a particular flock, already gathered into the fold; and it has always been considered as a sufficient reason for dissolving the pastoral relation between minister and people, that he was wanted for this employment; and sister churches, which do not allow of removals from a pastoral charge, do, nevertheless, admit this to be a sufficient reason for the translation of a minister.

In addition to this, it ought to be considered that this call comes to me in a very peculiar way. It is not the call of a College, or University, or any such institution, but it is the call of the whole Church by their representatives. And I confess that it has weighed much with my mind, that this appointment was made by the General Assembly in circumstances of peculiar seriousness and solemnity, and after special prayer for Divine direction and superintendence, and by an almost unanimous vote. Perhaps it would be difficult to find a disinterested person who would not say, under such circumstances, “It is your duty to go–it appears to be the call of God;” and I do believe that the majority of this congregation are convinced in their judgment, whatever their feelings may dictate, that I would be out of my duty to refuse. Indeed, I cannot but admire the deportment of the people in relation to this matter. Although tenderly affected, and many of you grieved at heart, yet you have not ventured to say “Stay.”  You saw that there was something remarkable in the dispensation, and you knew not but that the finger of God was in the affair, and therefore, with a submissive spirit, you were disposed to say, “The will of the Lord be done.”

It does appear hard, indeed, that this bereavement should fall upon you who have already been bereaved so often; but consider that He who causeth the wound hath power to heal it, and can turn this event to your greater advantage; and I entertain a confident persuasion that if you willingly make this sacrifice for the good of the Church, the great Head of the Church will furnish you with a pastor after His own heart, who will feed you with knowledge. Commit your cause to Him with fervent prayer and humble confidence, and He will not forget nor forsake you.

My dear brethren, as we have lived in peace and love, I hope that we shall part in the same spirit. I hope that we will remember one another unceasingly at the throne of grace. Let us recollect the times and seasons when we have taken sweet converse together in this house, and other places where prayer is wont to be made. If any shall choose to be displeased, and follow me with hard speeches instead of prayers, I shall not return unto them as they measure unto me. I will not resent their conduct. I desire ever to be disposed to bear you as a people on my heart with tender love; and now to His grace and kind protection do I commit you. Farewell !

Pastors according to God’s heart

What a worthy aim for the under shepherds of the  visible church of God!  The phrase is biblical, being taken from Jeremiah 3:15. It says “Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding.” (NASB)  And the text was the basis for the sermon preached by the Rev James Rogers, on this day, May 9, 1803, in constituting the organization of the Associated Reformed Synod of the Carolinas, meeting at the Old Brick Church, Fairfield County, South Carolina. 

Beginnings are historic. This author was one of five Presbyterian ministers who organized the Siouxlands Presbytery of the Presbyterian Church in America back in 1981. Those first meetings of this lower court were exciting to attend, as we planned the outreach of the witness into the broad Midwest part of our country. And this earlier beginning was, judging from the descriptions of the Rev. Robert Latham in the  “History of the Associate Reformed Synod of the South,” pp.  295 – 297. Listen to some of his words from that volume:

“Of these fathers of the Associate Reformed Synod of the Carolinas (now Associate Reformed Synod of the South), it may be safely said that they were men mighty in the Scriptures.  They all were men of more than ordinary natural abilities, and of rare intellectual and theological attainments in their day. … They were all instructive preachers.  They were pastors who fed the people of God ‘with knowledge and understanding.’” (p. 296)

Further,

“they (these pastors, seven in number) were bound together by the strongest possible ties.  In each other’s temporal, spiritual, and eternal welfare they were deeply interested.  They had the same great and good cause—the salvation of immortal souls—at heart.  They had no private ends to accomplish; no individual purposes to effect.  Of them it may be truthfully said, ‘They took up their cross and followed Jesus.’  In all sincerely they endeavored to live at peace with each other and with all men. By the blessing of God, they lived in perfect harmony with each other. . . . They were devoted friends.” (p. 297)

Their names would be completely unknown by our readers today, but to simply list their names might be noteworthy.  They were James Rogers, William Blackstock, John Hemphill, James McKnight, Alexander Porter, James McGill and Robert Irwin.  Oh yes, they had ruling  elders join them in this regional church, who were named Charles Montgomery, Alexander Steward, Andrew McQuiston, Henry Hunter, Arthur Morrow, and Duke Bell.

All these are now dead, long dead. But by their self-sacrificing labors and godly example, they started the ministry in the South on this day, May 9, 1803.

Words to Live By:
To dwell together in unity for the purpose of the gospel proclamation is a heartfelt prayer in many a church and denomination today.  But is it an accomplished fact in the days  in which we live? Sadly, we must confess that this is not the case. We need to return to the words of the prophet, in praying for shepherds  after God’s own heart, who will be more concerned in feeding the sheep of the pasture on knowledge and  understanding.  What a worthy prayer before the teaching elders of our readership would pray before stepping behind the sacred desk.  What a worthy prayer of the people in the pew to pray for their pastors as they stand behind the pulpit on the Lord’s Day. Lord, give us such pastors and people today in our churches of our land.

One of our favorite readers adds this comment:

Alexander Porter is buried in Preble Co., Ohio, a few miles north of Oxford, OH, in the yard of the old Hopewell ARP, then UPNA, Church. It was begun by expat Carolinian and Tennessean ARPs who came north to get away from slavery. Hopewell congregation was named for Hopewell ARPC in Chester District, now Chester Co., SC. Porter had been the minister there in SC, but moved north to minister to those of his people who had already departed for Ohio.

Interestingly, in the next township to the east was the Beechwoods RPC. Most of these folks were also from Chester Co., SC, from the Covenanter Rocky Creek community. It was very near Hopewell ARPC. Many folk from both congregations were related one to another. It was that way in South Carolina, and it remained so in Ohio. You can go to both graveyards in about a seven minute drive. You will find many of the same family names in both yards.

Hopewell congregation in Ohio no longer exists, but the building and yard are in fine shape. The building is used in the summer for worship services. It was the mother congregation for all the ARP/UPC congregations around that were so strong and numerous that the ARP First Synod of the West put their Seminary nearby in Oxford. See http://www.historichopewell.com/history.html

Beechwoods RPC split in 1833 into “New Light” and “Old Light” components, but they shared the same cemetery. Buildings and congregations are all gone, but the yard’s still there!

We Thank God  on Every Remembrance of You

When Professor John Murray retired from Westminster to return to his beloved land of Scotland, he attended for the last time the General Assembly of the Orthodox Presbyterian Church in 1966.  The delegates there gave a memorial to him which captured the man and his ministry perfectly when it simply quoted the Pauline expression, “We thank God on every remembrance of you.”  That said it all to their fellow minister.

Fast forward in your mind nine years to the Free Church of Creich in Scotland and its small cemetery where the remains of John Murray were being buried in 1975.  Five hundred people from all over the world had gathered to hear the memorial messages.  A prince of Israel  had indeed fallen on May 8, 1975.

Between these two events, John Murray had served his country in World War I,  where he had fought with the famous Black Watch regiment.  The loss of his eye came from that time of military service.

Education included the M.A. degree from Glasglow University in 1923.  Then his ministerial degree (the older ThB) and Th.M. came from Princeton Theological Seminary in the United States.  Returning to Scotland at New College at Edinburgh University, he returned to Princeton Seminary at a pivotal year, namely, 1929.   That year, Princeton’s Board of Trustees was reorganized and Westminster Theological Seminary was begun.  John Murray joined the faculty of Westminster Seminary.

From that time until his retirement in 1966, hundreds of students sat under this “saintly scholar.”  He really equipped the student saints to go forth and minister the Word of God and the testimony of Jesus Christ on a sound foundation of Biblical truth.  John Murray also capsulized that same Biblical truth in several books he wrote.  It might be interesting to sum up those books, which this contributor used all during his pastoral ministry.

Church officers in our Reformed churches  would do well to have a firm understanding of both Christian Baptism, and Divorce.   Both of course would be profitable to the Christian in the pew as well.   All those with the gift of evangelism, as well as Evangelism teams going out weekly, must have an understanding of the book Redemption Accomplish and Applied.  In fact, all Christians should read this book.  Then Principles of Conduct are a reminder of the Christian life.  If any book of the Bible is a “must” book to consider the themes of sin, salvation, sanctification, sovereign election, and service, the book of Romans fills those themes perfectly.  And Murray’s commentary on The Epistle to the Romans is just what is needed to comprehend the great apostle’s words and thoughts.

After John Murray retired in 1966, after having lived 68 years as a bachelor, he took a younger, American wife, Miss Valerie Knowlton on December 7, 1967.  Two children would be born to the union.

Words to Live By: John Murray had many “children of the faith” in his years in teaching in this Reformed school of the prophets.  Let them remember him in their current ministries as they pass on what they have heard to others also who will be able to teach still others in the history of the church. And as future generations continue to benefit from his studies, let them praise God for the shoulders they stand on.

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

Q. 8. — How doth God execute his decrees?

A.
— God executeth his decrees in the works of creation and providence.

Scripture References: Rev. 4:11. Eph. 1:11. Isa. 46:10. Mark 13:31.

Questions:
1. To what can we compare the decrees of God to enable us to better understand them?

“We compare the decrees of God to the plans an architect draws for a great building. If most of us saw the blue-prints for this building we could not imagine what the building would look like . . . But when the building was all complete then we would see what was in the architect’s mind and what was the meaning of his blue-prints. So we cannot read God’s mind except by what He has said and done and by what He is doing.” (The Christian Faith According to the Shorter Catechism, by Dr. Wm. Childs Robinson, Pgs. 12-13).

2. What is the meaning of God executing His decrees?

The meaning is God bringing His will to pass, doing what He purposed from all eternity.

3. Is it possible for the decrees of God to fail?

It is not possible. No man can stay the hand of God or question what He is doing. (Dan. 4:35)

4. Where does redemption fit in the division of his decrees?

Redemption comes to pass in His providence as His majestic gift to some men through Jesus Christ.

5. What is the difference between His works of creation and providence?

Creation is His work of making all things out of nothing by the word of His power. Providence is His work of constant support and control of the universe and all that is in it.

6. What can be learned from the execution of God’s decrees?

Two verses are suggested to teach us great lessons: (1) Rev. 4:11 – the fact that He created all things for His own glory and therefore we should attribute to Him the glory, honor and power. (2) Heb. 1:3 – the fact that He is upholding all things by His power and therefore our complete sense of security is in Him.

SECURITY

According to some teachers of psychology, the child is not to be punished; the young person is to be allowed freedom; the older person must have everything going his way — all of this so that none will lose his sense of security.

The word “security” has rapidly become one of the most important words in our language. Adjustment, success, marriage and many other facets of life have all come to depend on security.

Is this matter of security so important for our lives? Does so much really depend on it? Is it possible to live without a sense of security? These questions, and others, are questions asked in our age.

Our Catechism Question gives the answer to many of these inquiries. Our Lord recognized that security is important — though it is not the security fashioned by the modern psychologist. The security that comes to the Christian is the recognition of Isaiah 46:10 – “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.” This is the basis of a security that is lasting, a security that places its confidence in the God of the Scriptures.

In Hebrews 13:5 the writer states: “ … be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.” Immediately following we find: “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.” Certainly it is important for us to understand that we have this security. We are taught that we are not alone in the providences of life but that we have, in God, the One who is upholding us by His power. We are taught that His power is executed in His decrees and He is doing what He purposed from all eternity.

This type of security is important. This security is not lost on the basis of whether or not we are punished, or allowed freedom, or have everything going our way. It is based first on our having a saving know¬ledge of Jesus Christ, by His grace. Second, it is based on our keeping the commandments of God. At that point we recognize that God can uphold us and keep us — and we are secure.

Published By:
THE SHIELD and SWORD, INC.
Vol. 1 No. 8 (August 1961)
Rev. Leonard T. Van Horn, Editor

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