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

Q. 84. What doth every sin deserve?

A. Every sin deserveth God’s wrath and curse, both in this life, and that which is to come.

Scripture References: Gal. 3:10. Matt.25:41. Ezrp. 9:6 2 Cor. 5:21.

Questions:

1. What is meant by the wratn and curse of God?

The wrath and curse of God is the punishment that God has threatened to inflict upon all sinners for the sins they commit.

2. What is this punishment that God will inflict upon sinners?

The punishment is all the miseries of this life, death itself, and the pains of hell forever (see Question 19, Shorter Catechism).

3. Does every sin we commit deserve this wrath and curSe of God?

Yes. every sin we commit deserves it. Every sin that is committed is against the Holy, Righteous God who hates all sin. He is the just God and He desires and requires satisfaction for the sins committed.

4. Why is sin so hateful to God?

Sin is hateful to God becanse it is the very opposite of God’s holy nature and God’s holy law. Therefore, sin is exposed to the wrath and curse of God.

5. Do the sins of believers deserve this same punishment?

The sins of believers deserve it but their persons can never be exposed to, or liable to, God’s wrath, either in this life or in the life to come.

6. What is it that we can learn from this Question of the Catechism?

We may learn once again to look up to God and thank Him and praise Him for saving us, even when we were not worthy of it. We should look up to Him and thank Him for His mercy, His pardoning mercy, knowing we are such great sinners. We should repeat daily the words from Ezra 9:6: ” … O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.”

DELIVERED FROM THE WRATH TO COME

It Is my prayer that the reader has a well-grounded hope In Jesus Christ, that he is truly saved, for then he will be delivered from the wrath of God. The Bible says, ” … even Jesus, which delivered us from the wrath to come.” (l Thess. 1:10). If a person is born again he will be proving it day by day. He will live in such a way that there is proof lhat his whole life Is governed and controlled by the Book. D. Martyn Lloyd Jones says this person, this saved person, has been taken up by Christianity; he has not simply taken up Christianity. This is the person that has been delivered.

If there is that well-grounded hope, if there is present that God-given ability to know what he is, where he stands, and where he is going, then the believer should be very thankful to God for the deliverance. He will know that Jesus suffered, bled and died for him. He will know that Jesus shed His blood and took the curse that the believer will not have to suffer the wrath of God. There should never a day pass without the believer looking upward and thanking Him once again.

Now the believer must understand that though he is delivered from the wrath to come it does not mean that God will not inflict things upon him in this life. Afflictions will come and the believer must be willing to submit to them with good grace. I once knew a dear brother in the Lord who lived with affliction. It seemed that his every day was filled with it. He hnd physical afflictions, he had material afflictions. One night in his study I asked him how he kept such a wonderful attitude in the midst of such trouble. His answer went something like this: “Certain!y my affliction is heavy but it is nothing compared to what I deserve to suffer eternally in hell.” He had found the right perspective, he knew that his present state was far better than he deserved. And for this he praised God by living day by day knowing he was surrounded by the amazing grace of God.

The deliverance He purchased for us is from God’s wrath. It was a perfect redemption. No affliction, no trial, no sorrow, no trouble on this earth can take it away frem us. Praise God for making “him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.” (2 Cor. 5:21).

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

Vol. 6, No.1 (January 1967)

Rev. Leonard T. Van Horn, Editor.

“A Sermon on the Occasion of the Commencement of the New Hampshire Constitution”
by Samuel McClintock (June 3, 1784)

Samuel McClintock (1732-1804), a graduate of the College of New Jersey, served the Greenland, New Hampshire, Congregational church for nearly a half century. He was a chaplain in the French and Indian War and for the New Hampshire Regiment in the Revolutionary War.  This sermon was preached at the convocation of the New Hampshire House of Representatives to commemorate the recently adopted constitution. The biblical text for this sermon was Jeremiah 18:7-10.

For this occasion, the sermon begins with a given of the day, i. e., that the character and providence of God were undisputed. McClintock believed that both the works of creation and manifest providence pointed to God’s direction of all events. He put it this way:

To men whose practice says there is no God-who view the events of time merely as effects of natural causes, of blind chance, or fatal necessity; and in the pride of reason, conceit that their own wisdom is sufficient to manage the affairs of states and empires, religion must appear an idle superstition; but to those who are convinced of the important truth taught in the words now read, the sovereign dominion of God over the nations of the earth, and the necessary dependence of all things on him, nothing can appear more rational than to seek to him on whom they depend, and in whose hand is the disposal of their circumstances, for direction in all their undertakings; more especially in affairs of public and national concernment, such as the present occasion, when a constitution of government is to take place, which in its operation may essentially affect the interest and happiness of present and future generations.

According to the passage in Jeremiah, he asserted that the Jewish nation had forfeited their blessings by disobeying God; consequently, they were exiled to Babylon. He then drew two main inferences from the theology of this passage:

1st. That God exercises a sovereign dominion over the nations and kingdoms of this world, and determines their rise, growth, declension and durationand

2nd. That his sovereign power is invariably directed by perfect and infinite rectitude; in plucking up and destroying, and in building and planting them, he treats them according to their moral character.

As an application of the first principles, he argued: “By a turn of the wheel of providence, he can form a people into a respectable and happy, or a mean and contemptible nation; more easily than the potter, of the same lump, can make one vessel to honor and another to dishonor.” Coupling this teaching also with a prophecy of Isaiah, he declared:

That sovereign word which gave existence to all things at first, continually supports their being, and gives efficacy to all the secondary causes of the growth and prosperity, or the decline and ruin of nations and empires. When he speaks and intimates his design by favorable events of providence, to plant and build up a nation, things are so ordered that there is a concurrence of causes to promote this end. Their public counsels are directed by wisdom, and their enterprises crowned with success; they are prospered in their agriculture, commerce, manufactures, and all their undertakings-happy in their union at home, and respectable among their neighbors, for their wisdom, virtue, and magnanimity. And when, on the contrary, he determines to destroy an impenitent nation for their sins, no human wisdom, counsel or might, can prevail to frustrate the execution of his threatenings; but they are so infatuated, that even the methods they take to support their tottering state, serve to precipitate their ruin. Thus he increaseth the nations and destroyed them; he enlarged the nations and straitneth them.

He cited the biblical examples of rulers (Nebuchadnezzar and Cyrus) as being prompted by lust, pride, and evil, but nonetheless superintended by God’s providence to conform to his purposes. His listeners were exhorted to see God “as the first cause, the fountain of all life, power, and motion, and the author of all the events and revolutions which take place in the nations and empires of this world. It is God who does all these things by the influence of his providence.” And of this particular American revolution, he affirmed:

The divine hand has been so signally displayed in the events and occurrences which have led to it, that those who are not convinced of the government of providence over the affairs of nations by what has passed before them in these late years, would not have been persuaded if they had been eye-witnesses of the mighty works which God wrought in the midst of his peculiar people. For though the events were not strictly miraculous, yet they were truly marvelous, and so circumstanced, that they never can be rationally accounted for without admitting the interposition of providence.

The war was not an act of aggression, he stated, but of self-defense, following on the heels of many insults, oppressions, and injuries. From a worldly viewpoint or if devoid of the Divine favor, McClintock compared this to David Vs. Goliath. Furthermore, he thought that the “Declaration of Rights” and the form of government into 3 distinct branches were little more than correlates of the Christian religion, copied by many other governments. In almost catechetical repetition, he claimed: “In a word, the history of all nations and ages, shows that public virtue makes a people great and happy, vice contemptible and miserable. This is the constitution of God-the immutable law of his kingdom, founded in the infinite perfection of his nature, so that unless God should change, that is, cease to be God, we cannot be a happy, unless we are a virtuous people.”

Far from unleashing government from its Creator, McClintock preached that rulers were “ministers of God for good to the people; and their situation gives them a peculiar advantage to promote this benevolent design. They are placed on high, like a city set upon a hill.” His statement below was fairly customary for the day:

As religion has a manifest tendency to promote the temporal as well as eternal interests of mankind, it is the duty of rulers to give all that countenance and support to religion that is consistent with liberty of conscience. And it is perfectly consistent with that liberty and equal protection which are secured to all denominations of Christians, by our excellent constitution, for rulers in the exercise of their authority to punish profane swearing, blasphemy, and open contempt of the institutions of religion, which have a fatal influence on the interests of society, and for which no man, in the exercise of reason, can plead conscience; and by their example, to encourage the practice of those things which all denominations allow to be essential in religion.

This preacher also commended education for the youth as necessary for the maintenance of virtue; moreover, he believed that even those who did not have religion would favor virtue over vice. Calling for obedience, he reprised Joshua as below:

The Almighty Ruler of nations and kingdoms sets before us this day, life and death, blessing and cursing, and leaves it to ourselves which we will choose. Although true religion, the religion of the heart, consisting in faith and love unfeigned, and a real conformity to the divine character, is necessary in all who on good grounds would hope for eternal life; yet those who are wholly destitute of this religion, have it in their power to practice, on natural principles, that virtue, which according to the constitution of the divine government over nations, will ensure their temporal prosperity and glory.

Concluding with a reference to Daniel’s prophecies, McClintock heralded:

. . . it is matter of solid consolation and exalted joy to the friends of God and religion, amid the darkness and imperfection of this present state, that all human events are under the direction of an infinitely wise, good, holy and powerful providence, and are subservient to the peculiar kingdom of the Mediator, and uniformly working together to bring it to that state of perfection and glory for which it is designed. It is delightful to observe, how all things from the beginning of time, in the four great monarchies that rose in succession, that of the Babylonians, that of the Medes and Persians, that of the Macedonians, and that of the Romans, were disposed by divine providence to prepare the way for the coming of the Mediator, and the introduction of his kingdom; and how the kings and rulers of the earth in those enterprises, in which they were actuated by pride and vain glory, were only instruments in his hand to accomplish the predictions of his holy word respecting his church and people, though they meant not so, neither came it into their heart. The design of God in all his dispensations and in all events that have come to pass in every age, has been to serve the interest of the Redeemer’s kingdom. And this, doubtless, is his design in the present revolution.

This sermon is available in printed form in both my 1996 Election Day Sermons, as well as in 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-occasion-of-the-commencement-of-the-new-hampshire-constitution-by-samuel-mcclintock-1784-6-3/.

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

Taken from “20 Messages to Consider Before Voting”

 

Today we are pleased to have as our guest author the Rev. Dr. David W. Hall, pastor of the Midway Presbyterian Church (PCA) of Powder Springs, GA. It was Dr. Hall who so competently headed up the Calvin 500 celebration just a few years back, a celebration which included the publication of almost a shelf of new works on the life and ministry of John Calvin, with several of those works written by Dr. Hall himself. He has also been our guest author on most Saturdays this year, with a series on Election Day Sermons.

Calvin’s Death

calvinJohn02On April 25, 1564, sensing the nearness of death, Calvin filed his final will. In it he pled his unworthiness (“Woe is me; my ardor and zeal have been so careless and languid, that I confess I have failed innumerable times”1) and thanked God for mercy. He appointed his brother, Anthony (whose reputation for divorcing an earlier wife due to adultery had been maliciously used to malign Calvin himself), to be his heir, and in his will he bequeathed equal amounts to the Boys’ School, the poor refugees, and his stepdaughters. He also left part of his meager estate to his nephews and their children. To vindicate Calvin against charges of greed, Beza reiterated what Calvin had stated earlier: “If some will not be persuaded while I am alive, my death, at all events will show that I have not been a money-making man.”2 When his will was notarized and brought to the attention of the Senate,3 members of that council visited the declining Calvin to hear his final farewell personally.

Calvin’s importance and relationship to the city leaders may be gleaned from his Farewell Address to the Members of the Little Council.4 The members of this council had gone to his home to hear his advice and to express their appreciation for the “services he has performed for the Seigneurie and for that of which he has faithfully acquitted himself in his duty.” A contemporary recorded his sentiments from April 27, 1564. In that chronicle, the dying Calvin first thanked these leaders for their support, cooperation, and friendship. Although they had engaged in numerous struggles, still their relationship was cordial. Even though he wished to accomplish more, Calvin humbly suggested that God might have “used him in the little he did.” He urged the senators to honor God and to keep “hidden under the wings of God in whom all our confidence must be. And as much as we are hanging by a thread, nevertheless he will continue, as in the past, to keep us as we have already experienced that he saved us in several ways.”

He concluded by encouraging each one to “walk according to his station and use faithfully that which God gave him in order to uphold this Republic. Regarding civil or criminal trials, one should reject all favor, hate, errors, commendations.” He also advised leaders not to aspire to privilege as if rank was a benefit for governors. “And if one is tempted to deviate from this,” Calvin added, “one should resist and be constant, considering the One who established us, asking him to conduct us by his Holy Spirit, and he will not desert us.”

Calvin’s farewell to these political leaders was followed by his Farewell Address to the Ministers on April 28, 1564. From his chamber, Calvin reminded them poignantly: “When I first came to this Church there was almost nothing. We preached and that was all. We searched out idols and burned them, but there was no reformation. Everything was in tumult. . . . I lived here through marvelous battles. I was welcomed with mockery one evening in front of my door by 50 or 60 rifle shots. Do you think that that could disturb a poor, timid student as I am, and as I have always been, I confess?” The farewell address continued to review his Strasbourg exile, the tensions he faced upon return, and some of his experiences with various councils. Calvin concluded by predicting that the battles would not lessen in the days ahead, warning, “You will be busy after God takes me, even though I am nothing, still I know I prevented three thousand uproars that there might have been in Geneva. But take courage and strengthen yourselves, for God will use this Church and will maintain her, and be sure that God will keep her.”

Calvin humbly confessed: “I say again that all that I did has no value, and that I am a miserable creature. But if I could say what I truly wanted to, that my vices always displeased me, and that the root of the fear of God was in my heart, and you can say that what I was subjected to was good, and I pray that you would forgive me of the bad, but if there is anything good, that you conform yourselves to it and follow it.”

He denied that he had written hateful things about others, and he confirmed that the pastors had elected Beza to be his successor. “Watch that you help him [Beza],” exhorted the dying Calvin, “for the duty is large and troublesome, of such a sort that he may be overwhelmed under the burden. . . . As for him, I know that he has a good will and will do what he can.” Further, he requested that senators not change anything in Geneva’s structures and urged them “not to innovate—we often ask for novelties—not that I desire for myself by ambition what mine remains, and that we retain it without wanting better, but because all change is hazardous, and sometimes harmful.” The advice from this leader is filled with layer upon layer of wisdom.

Always sensitive to the calling to lead in many sectors of public life, he concluded with a plea for his fellow ministers to recall how they would affect matters outside the walls of the church, too: “Let each one consider the obligation he has, not only to this Church, but to the city, which has promised to serve in adversity as well as in prosperity, and likewise each one should continue in his vocation and not try to leave it or not practice it. For when one hides to escape the duty, he will say that he has neither thought about it nor sought this or that. But one should consider the obligation he has here before God.”

calvin_deathbedWhen Calvin passed away almost a month after making these comments on May 27, 1564, “the whole State regretted” the death of “its wisest citizen . . . a common parent.” He was interred in a common cemetery at Plein Palais, finally finding the anonymity he craved. That, one historian wrote, was characteristic of Calvin in life as in death.5 The widespread notice and sadness at his death should serve to correct any faulty view that his contemporaries either despised him or underestimated his importance. He was mourned, and his large number of friends would keep his memory alive far more than some contemporaries would have predicted.

 

Source: David W. Hall, The Genevan Reformation and the American Founding(Lexington Books, 2003).

1 Theodore Beza, Life of John Calvin (contained in John Calvin, Tracts and Treatises on the Reformation of the Church [Grand Rapids, MI: Eerdmans, 1958], vol. 1), cxxv.

2 Theodore Beza, Life of John Calvin, cxxxviii.

3 Beza refers to this Little Council as the “senate.” See Theodore Beza, Life of John Calvin, cxxii.

4 This translation is from an unpublished translation of Calvin’s “Farewell Address,” trans. Kim McMahan of Oak Ridge, TN; originally published in 1999 at: http://capo.org/premise/99/jan/p990110.html.

5 Emile Doumergue, The Character of Calvin (Neuilly, La Cause, 1931), 173.

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When Dr. John B. Adger returned for physical recuperation from the mission field in Smyrna [part of Turkey], he soon began to preach to a congregation of blacks whom he gathered in the basement of the Second Presbyterian church of Charleston, South Carolina, where his brother-in-law Dr. Thomas Smyth was pastor. With appeal to the city and to the Presbytery on behalf of the newly gathered congregation, Dr. Adger delivered a sermon before the Presbytery on May 9, 1847. His text was “the poor have the Gospel preached to them.” (Matthew 11:5). Without delay, Dr. James H. Thornwell prepared a review of the sermon, which appeared on the pages of The Southern Presbyterian Review, giving support to Adger’s plan, as unveiled in the sermon. Dr. Adger had argued that blacks ought to have their own congregations, a full-time white minister, and the Gospel preached in terms that they could understand. While this plan certainly encountered opposition, nonetheless the leading citizens of Charleston and particularly those of Second Presbyterian gave enthusiastic support to the idea.

It was with this support that a chapel was built for the fledgling congregation on Anson Street in Charleston, at a cost of $7,700, and the building was dedicated on this day, May 26th, in 1850.

Dr. John L. Girardeau succeeded Adger as pastor of the congregation, and the Anson Street chapel soon became too small. Expansion required a move to Calhoun Street, where the largest church building in Charleston. Dr. Girardeau noted that he was only kept from going to the foreign field by the call to preach to the mass of slaves on the seacoast. The church records for Zion Presbyterian Church give evidence of Girardeau’s diligence in caring for his flock and how often he was called upon to minister to them in their dying hours.

But Girardeau had stiff opposition from many of the citizens of Charleston, including the mayor. In a 2005 essay titled “A Lost Moment in Time”, (now Dr.) Otis W. Pickett observed that

Girardeau had become so unpopular that he was almost lynched by a crowd of angry as well as nervous CharlzionPC_CharlestonSCestonians in 1859. However in the midst of all this Girardeau press on with his ministry and it continued to prosper. Many African Americans flocked to his church because he acknowledged the need of the African American community to have an identity independent of the white congregations in Charleston. He acknowledged that the African Americans needed to be religiously empowered; by providing this in a limited way at Zion Church, he endeared himself to his flock. Distinct from all other churches of the time, Girardeau’s church allowed African Americans to sit in the pews while the white families were made to sit in the balcony. The environment that Girardeau created for African Americans in his church has been described as “their church, as no other church in Charleston has been theirs since Morris Brown and the African Methodist Church. It was a building, a place, that had been built for them. Here they could gather, could claim a community and thus a humanity in the very midst of an alienating and dehumanizing bondage.”

However, his most revolutionary act was allowing the slaves in his church to have surnames. For hundreds of years, slave owners throughout the south had denied their slaves surnames in order to show that slaves had no lasting family connections because of their status as property. Hence, claiming surnames was a bold display of independence for slaves. By allowing this, Girardeau made Zion Presbyterian Church a place where slaves could publicly declare they had a family history and they had an allegiance to people other than their owners. As a result of this training and ministry experience, unlike many of his contemporaries, Girardeau was more than adequately prepared to extend greater racial equality after the Civil War was over.

After the War and before Girareau could return to Charleston, a number of freedmen of Zion Presbyterian Church beckoned Girardeau to return to “the Holy City” and resume his work with them. They desired to have their white pastor whom they knew, loved, and respected, rather than a black missionary from the North. Throughout the post-War and Reconstruction years, Girardeau worked arduously among both black and white in Charleston. He labored within the Southern Presbyterian Church to see that the freedmen were included in the Church and in 1869 he nominated seven freedmen for the office of ruling elder in Zion Presbyterian Church, preached the ordination service, and with the white members of his Session, laid hands on his black brothers.

Unfortunately, the pressures of Reconstruction and the Freedmen’s Bureau, and the hardened positions of notables like B. M. Palmer and R. L. Dabney brought the church to a pivotal moment. The weight of political and social issues eventuated in “organic separation” of white membership and black membership and the formation of churches along the color line. Girardeau alone dissented against the resolution at the 1874 General Assembly in Columbus, Mississippi, for which he served as Moderator.

By 1959, the historic building of the Zion Presbyterian Church was demolished to make room for the expansion of two insurance companies. The building had been sold to Public Savings Life Insurance Company for $70,000, after the congregation made the decision that the building was larger than needed and began seeking a smaller, more modern building to better suit the needs of the congregation. The church continues to this day, having merged with another to become the Zion-Olivet Presbyterian Church.

ZionPC_CharlestonSC_02

Words to Live By:

As Dr. Pickett observed at the opening of his essay,

Dr. Martin Luther King Jr.’s observation that eleven o’clock Sunday morning is America’s most segregated hour still rings true today. As sociologists Michael Emerson and Christian Smith have noted, American Christians are “divided by faith” along racial lines. While a number of factors—social, economic, educational—have contributed to this segregation, the most significant determining factor continues to be historical.
In the early days of Reconstruction, American evangelicals in the south missed an opportunity to break down racial barriers by fostering interracial congregations. Instead of seizing the moment, evangelical Christians buttressed the dividing walls of hostility, failing to live out the reality of the Gospel. While each mainline denomination in the south had its own way of proliferating racial separatism, none provided a more heart-breaking example of this than the Southern Presbyterians.

The challenges that confront our culture today present Bible-believing Christians with a great opportunity, one in which we truly can, if we will rise to the occasion, show that the Gospel cuts across all dividing lines. As the wider culture is increasingly fractured, the Church is afforded an opportunity for witness. How can you pray? How can you support new works like Crown & Joy Presbyterian Church, or older works like New City Fellowship? How can you strengthen men in their preparation for the ministry? How can you extend a hand of fellowship? Will you?

Unity Where There Was Disunity
by Rev. David T. Myers

This historical devotional and our pending May 27th devotional deal with the same topic, that of the Old Side – New Side schism in early Presbyterianism. On May 27, we will look at what caused the infant Presbyterian church to divide into two sides in 1741. On this day, May 25, we will look at how they were brought together again in 1758.

What were the points of difference, even though we will wait until the latter date in May to see them in detail? They could be summarized in two words: education and evangelism. The first difference centered around the education of ministers, whether European credentials were required, like from Scotland or England theological colleges, or whether training in schools in the colonies, such as the Log College of New Jersey, was sufficient. The second difference was composed of the issue of the revival meetings of the Great Awakening, and whether permission needed to be sought and given when engaged in them in other presbyter’s parishes. One can immediately see that no doctrines were at stake, but rather differing ways of doing the Lord’s work.

Such differences on these two points accounted for this schism in 1741 which  lasted sixteen years  to 1758.  By then, men and churches who took strong stands in the 1741 schism had either died or moved on. Further, there was on the part of a few ministers who had been most vocal in their affirmations and denunciations during the schism, like the Rev. Gilbert Tennent, a sincere repentance on choice of words used to describe the other side.

The Plan of Union* in 1758 affirmed the method of revivals, such as the New Side Presbyterians engaged in, was proper. It even ascertained that the Great Awakening was a blessed work of the Holy Spirit. Yet there was a recognition that if the authority of local presbyteries and synods forbade the wandering  of evangelists, who came into other fields without even asking permission to do so, that would have to stop.
[*not to be confused with the Plan of Union of 1801, an agreement between Congregationalists and Presbyterians.]

As far as education was concerned, the candidates for the gospel ministry should be able to both declare the theological basis of their beliefs (such as the Old Side championed) as well as show experimental acquaintance with the gospel (as the New Side emphasized).

A unified Presbyterian church was ready to progress ahead for the challenging years ahead of her, especially in the birth of a new country called  the United States of America.

Words to Live By:
As long as union is not accompanied by denials of Christian theology, it is to be prayed for, worked on, perseveringly kept, and greatly rejoiced over as producing stronger instruments for the glory of God and the growth of the church.

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