When the Fullness of Time had Come by David Myers and Wayne Sparkman
With this traditional day of celebration of our Lord’s birth on earth, and with the expectation of family and friends gathering for gift giving, meals, and fellowship, both Wayne Sparkman and I urge a reverent pause among our readers by reading (and perhaps to or with our families) a brief meditation on the first two phrases of Galatians 4:4, “when the fulness of time was come, God sent forth His Son . . . .” (NASV)
On the one hand, on whatever day of history Christ came to earth, we can state that it was the time appointed by the Father in ages past and realized in human time. His birth into time and space history had been ordained by the providence of God. Along with John Calvin, we must not presume to be dissatisfied with this secret purpose of God by raising a dispute as to why Christ did not come sooner. The prophet Isaiah states clearly in Isaiah 55:8, “For (God’s) thoughts are not your thoughts, Nor are your ways (God’s) ways, declares the LORD.”
On the other hand, God sent forth His Son, as the second phrase in Galatains 4:4 states, at a providential time in human history. Consider the following truths:
The philosophies of the age had run their course, leaving their adherents, spiritually empty. Reflect on the many idols of worship Paul found in Acts 17 as he stood in the midst of the Areopagus in Athens. Yet these idols did nothing to satisfy the souls of the people.
The Greeks had brought a cultural revolution to the nations, producing a common Greek
language to all the lands, which enabled the early disciples to communicate the gospel to
all peoples. They didn’t have to learn a new language to share the gospel, a fact which facilitated the spread of Christianity.
The Romans had conquered the then known world, bringing peace with order, which enabled the early Christians to travel all over with the gospel of real peace.
The Hebrews had all the prophecies regarding the coming Messiah completed, waiting for their fulfilment by the Birth of the Savior.
Truly, Christ came at the right time in time and space history. We can receive that truth intellectually, but far better to receive it spiritually. So let us make sure this Christmas that we have received Him as our personal Savior by faith alone. Let us pray for all members of our respective families, and friends, that they too have received Him as Lord and Savior.
And so on this December 25, 2015, we say Merry Christmas, dear readers of This Day in Presbyterian History.
It was on this day, January 5, 1990, that the Rev. Dr. Robert Gibson Rayburn died. Dr. Rayburn had most notably served as the first president of the Covenant Theological Seminary, from its inception until 1977. Previously he had served as president of Highland College, Pasadena, California, as an Army chaplain, and as pastor of churches in Nebraska, Texas, Illinois and Missouri.
The following message is excerpted from Koinonia: The Organ of the Presbyterian Theological Seminary, Roorkee, U-P, India, vol. 4, no. 2 (April 1978), pages 1-3.
The Place of Preaching
by Dr. Robert G. Rayburn
Dr. Martin Lloyd Jones in his recent book called Preachers and Preaching states in the opening paragraph his conviction that “the most urgent need in the Christian Church today is true preaching; and as it is the greatest and most urgent need in the church it is obviously the greatest need in the world also.” He then goes on to say that the primary task of the Church, and of every Christian minister is the preaching of the Word of God.
I would like to go a step beyond Dr.Lloyd-Jones’ statement and say that not only for the Christian minister, but also for every individual Christian the preaching (proclamation) of the Word of God itself is, next to his worship, his primary task.
We live in a day when evangelicals are placing more and more stress on the social implications of the gospel. One cannot read the Scriptures without agreeing that those implications are there. But such implications do not give us the direction for our primary emphasis.
Our Lord Himself has given us the great example and pattern for our lives. He was deeply concerned with the physical and material need of men. He performed many miracles of healing. He never ignored the physical needs of those who came to Him for help. But He did not come to heal the sick, to open the eyes of the blind, or to give soundness to the limbs of crippled men. He came to save the lost. His own words were: “The Son of Man is come to seek and to save that which was lost” (Luke 19 : 10). That which He considered primary is clearly evident when the four men brought their sick friend to Jesus and let him down through the roof of the house. The Lord was preaching there; He was undoubtedly preaching about saving faith in Him. When He saw the faith of the four men His first words to the paralytic were, “Son, your sins are forgiven.” This was the matter of first importance. Then, however, when questioned by the scribes about His power to forgive, He said, “That ye may know that the Son of Man has authority on earth to forgive sins…” He said to the paralytic, “I tell you, get up, take your mat, and go home,” and the man was healed. Salvation was first; healing second.
Not only, however, do we learn of the primacy of preaching from our Lord. It is evident in ths lives of the Apostles, and also in the practice of the early Church. As soon as the Apostles were filled with the Holy Spirit on the Day of Pentecost they began not to heal the sick nor to aid the poor, but to preach the gospel of salvation. Peter’s great sermon on that occasion is preserved for us in part. It must be pointed out that as soon as people began coming to Christ and being converted by the thousands, the authorities did everything they could to stop these men from preaching. There was not a word of complaint about the miracles of healing they had performed. Thev were forbidden to preach! “Speak no more henceforth in His name” (Acts 4:18 and 5:40)
In Acts 8 we read that there was a great persecution. This came, of course, because of their preaching! Then they were all scattered, except the Apostles, and “they that were scattered abroad went everywhere preaching the Word”. This was not the Apostles; it was the company of believers. They were not preaching in a formal way from a pulpit as our pastors do today. Theirs was the kind of preaching which every earnest Christian is responsible to carry on.
We speak a great deal about witnessing today. We usually mean giving our own personal testimony concerning the Lord’s work in our hearts. This is important, but something more than this is before us in Acts 8. The believers were telling the good news of salvation through Christ. Every one of us must be equipped to convey clearly and forcefully the message from God which we call the gospel.
It is not enough for us just to study the Bible and learn what its message is. To understand its fulness requires a lifetime of study. But the very heart of the message is the divine program of redemption, of salvation from sin through the death and resurrection of Jesus Christ. To preach this message clearly, simply, appealingly, accurately and faithfully is the responsibility of every believer and we all should make sure we are prepared for this high task. True preaching ought not only to instruct the hearers in Biblical truth, but it also should bring men and women face to face with their own need in the light of the realities of sin and guilt, salvation and eternal life and then it should appeal to them to trust God and obey Him. Many who read these words will never be called of God to be professional preachers. However, if you are a true believer and are obedient to Christ you will have a great desire to obey Him with respect to preaching the gospel and you will take steps to perfect your knowledge of and ability to declare the gospel.
If you are concerned to please God in your preaching you will be careful to make your preaching pre-eminently evangelistic. By this I mean that you will be continually presenting a Saviour to sinful men. No ordained minister has a nobler function than this. Jesus came to save sinner’s, to preach the gospel to the poor. To be evangelical one does not need to be traditional, but he must be informed and intelligent.
Remember that the Gospel is not a nice message for some men. It is an absolute necessity for all men! Why? Because of human sin, sorrow and suffering, not because of social inequalities and the frustrations and failures of human relationships. That which is behind all social problems of every age is sin. The message that we preach then must be a message which offers salvation from sin. We do not need to prove that there is sin in the world. Conscience, experience, and history prove that well enough. What is necessary, however, is convincing men who want to deny it that their own sinfulness is so severe that their only hope is receiving the salvation God has provided through the shed blood of His Son.
In trying to convince men of their sin it is not wisest to pick out such sins as drunkenness, dishonesty and adultery to get men to see their personal sinfulness. Emphasizing such sins may leave some without any sense of guilt. What we must show men is the secrecy, the subtlety of sin, its ability to appear attractive and harmless. Our Lord’s most severe words were not addressed to the drunkards nor to the adulterers, but to people who were respected for their outward morality and religiousness, while their hearts were unclean. To be more concerned with personal success, prosperity and pleasure than bringing glory to God, that is sin! To harbor in our hearts attitudes of antagonism and animosity for others, and a willingness to see them lose out if we can gain by their loss, this is evil! Anything which is contrary to the holy character of God is sin.
Of course, if we are to be truly evangelical we must be able, having aroused men to a consciousness of sin, to make clear and winsome the nature of salvation by showing them the love of God the Father and the grace of the Lord Jesus Christ. Because man is a helpless, hopeless sinner, salvation, if it is a true and adequate salvation, must make him right with God. If he sees himself in his sin he must also see how completely God has provided the remedy for his sin through the blood of His Son.
If you are going to be faithful to your task of preaching the Gospel, a few worn cliches will never serve adequately to present to dying men the wonders of God’s great salvation. May you give yourself wholeheartedly to the task of being prepared to preach with power.
An important sermon by the Southern Presbyterian pastor and professor, James Henley Thornwell. The text of this sermon, as originally printed, was 72 pages long and it probably took Dr. Thornwell close to two hours to deliver this message, even if speaking at a fast rate. But getting past the length of his message, there is much here that is worth your time. It may seem to start slowly, and the reading may be challenging, but Thornwell quickly gets up to speed, and the content is good, solid theology drawn directly from Scripture. [Emphasis has been added for a key point toward the end of this transcript].
“For I am not ashamed of the Gospel of Christ; for it is the power of God unto Salvation to every one that believeth.”
The exultation and triumph with which the Apostle was accustomed to contemplate the provisions of the gospel show, that, to his mind, the scheme of redemption unfolded the perfections of the Divine character in an aspect of benignity to sinners, equally unexpected and glorious. The freshness of interest and intensity of enthusiasm, with which he habitually dwelt upon the Cross, were such as are wont to be elicited by a combination, in objects, of novelty and importance.—From it he had received full satisfaction upon questions which had awakened a deep curiosity and baffled the resources of his wisdom to resolve. A light had been reflected from the Person and Offices of Christ, which dissipated doubts that had painfully perplexed him, and revealed a prospect which might well endear to him a crucified Redeemer and change the current of his life. Discarding the refined system of licentiousness which renders the happiness of man a more important object than the moral government of God, and makes the distinctions between right and wrong mutable and arbitrary to save the guilty from despair, he assumes, in the masterly exposition, which he gives us, of the economy of grace, as the fundamental principle of his whol argument, the inseparable connection between punishment and guilt.—”The wrath of God,” he informs us, “is revealed from heaven against all ungodliness and unrighteousness of men”—”who will render to every man according to his deeds—unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.”
If sin be, in every instance, the object of Divine indignation; and such we perceive is the statement of the Apostle; it would seem to be impossible even for God, consistently with the perfections of His Own nature, to save the guilty from its doom. If every man must receive according to his deeds, and the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, the universality of guilt would seem to close the door upon every prospect of hope. Nature, at least, left the resources of her own strength, must always entertain distressing apprehensions, that perfection of government and the power of pardon are mutually destructive of each other, and that whatever, consequently, might be the mercy of God, He could hardly be expected to yield to its impulse at the expense of justice, holiness and truth. To those who are impressed with the magnitude of sin, the purity of God and the stern inflexibility of the divine law, the possibility of pardon is a question fraught with the profoundest interest and veiled in impenetrable gloom. It is the glory of the gospel to remove the perplexities of unaided reason, and to explain the method by which God can be just and, at the same time, justify those who are ungodly. On this account it is styled by the Apostle the power of God unto salvation. This expression he seems to have employed as an exact definition of the scheme of redemption. The gospel is not to be regarded as a simple revelation of the mercy of God and His ability to pardon; it is itself His power as a Saviour. The implication is irresistible that by the rich provisions of its grace and by them alone can the Lord deliver from going down to the pit; that, apart from the righteousness revealed to faith, Jehovah Himself, has not the power to receive the guilty into favour; that the mediation of Christ was the wonderful device of infinite wisdom to enable the Almighty, in consistency with justice, to save the lost. The phraseology of the text is a favourite mode in which the Apostle describes the mystery of the Cross. “For the preaching of the Cross,” he declares in his first Epistle to the Corinthians—”is to them that perish, foolishness, but unto us which are saved, it is the power of God. The Jews require a sign and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” To the same purport is a passage in Isaiah, in which Jehovah Himself solemnly refers to the grace of the gospel as constituting His strength to save from death. The disobedient and unprofitable, addressed under the symbol of briers and thorns, are exhorted to make their peace with God and what is remarkable they are directed to do so by “taking hold of His strength.” Now as faith in the Divine Redeemer is the only means to tranquility of conscience; as there is no peace to those who are strangers to the blood of the covenant, Jehovah’s strength, is evidently the same as the atonement of His Son. There lay His power to save; and independently of that, He could only be as a devouring flame to briers and thorns. “Who wold set the briers and thorns against me in battle? I would go through them, I would burn them together; or let him take hold of my strength that he may make peace with me; and he shall make peace with me.”
The Apostle, in his Epistle to the Galatians, seems to me directly to assert, that no scheme could have been devised, independently of the work of the Son of God, by which salvation could have been effected. “If there had been a law given, which could have given life, verily, righteousness should have been by the law; but the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” No method, in other words, could have been adopted, even in the plentitude of infinite power, by which God could acquit the guilty without the righteousness which His law demands’ and as such a righteousness is wholly impossible to human obedience, it must be secured by the mediation of a substitute. God cannot dispense with the claims of justice. His power to save is moral in its nature and cannot be exerted, cannot, in truth, be said to exist, while the law pronounces the sentence of death. The reasoning here is precisely analogous to that which succeeds the declaration of the text. The Gospel he pronounces to be the power of God unto Salvation, because “therein the righteousness of God is revealed from faith to faith; as it is written, the just shall live by faith.”
Such language must appear to those enigmatical and strange who view Christianity as little better than a republication of natural religion. Unaccustomed to the awful convictions of the malignity of sin and the holiness of God, which the enlightened understanding, through the pressure of conscience, is driven to adopt, they can perceive no difficulty in absolute forgiveness, and cannot consequently comprehend the mystery that restraints should be taken from the power of God, by the incarnation and death of the Redeemer. The necessity of the atonement, as assumed by the Apostle, is to them inexplicable jargon. The low views in which they indulge themselves, of the whole work and offices of the Saviour, are to be ascribed to imperfect apprehensions of the government of God. Their fundamental error consists in denying the need of satisfaction—in contemplating the Gospel in any other light than as “the power of God unto Salvation.” It is but a single step more, and the atonement itself is either formally discarded, or else frittered away through the subtle distinctions of philosophy and vain deceit. To appreciate aright the death and sufferings of Christ we must have a proper, if not an adequate, conception of the “needs be” into which He Himself resolved His undertaking; a needs be, which extended much farther than the fulfillment of prophecy; which had itself given rise to the predictions, in having given rise, in the depth of eternity, to the “counsel of peace.” We must enter into the meaning of the great Apostle when he measures the ability of God as a Saviour, by His power to provide a justifying righteousness.
The two great principles, on which the doctrine of atonement rests, are the inseparable connection between punishment and guilt, and the admissibility, under proper restrictions, of a surety to endure the curse of the law. The unpardonable nature of sin; the practicability of legal substitution, these are the pillars of the Christian fabric. In the first we acknowledge the indispensable necessity; in the other, the glorious possibility of an atoning Priest. In the first, we are taught the wages of sin; in the other, that they need not be reaped by ourselves. If the first were true to the exclusion of the second, eternal darkness would settle on the minds of the guilty; it is the second which opened the door of hope and furnished a field, magnificent and ample, in which God might display the resources of His wisdom and unfold the riches of His grace; be at once a just God and a Saviour.
The contemptuous confidence with which Sophists and Skeptics have denied the propriety of vicarious punishment, have evidently proceeded from the foolish apprehension that God, like ourselves, is bound to forgive upnn a confession of the fault. If these arrogant disputers of this world could be brought to feel the truth and severity of the first great principle on which the atonement has been stated to rest, they would cling to the second as the only anchor of hope; and instead of expending ingenuity in abortive efforts to undermine its strength, they would probably lay their learning under tribute to defend its fitness, while they permitted their heart to rejoice in its benignant aspect on the family of man. Let the position be firmly established that God can, by no means, clear the guilty; that sin must necessarily be punished, and all objections to the doctrine of suretyship would be given to the winds. To cling to them, under such circumstances, would be, with deliberate malice “to despise our own mercies.” The expectations of an easy pardon, secretly cherished, if not openly avowed, is the real source of pretended difficulties with “the righteousness of faith.” Hence, in discussing the doctrine of atonement, the foundations should be deeply and securely laid, in developing the Scriptural account of its necessity. Clear apprehensions upon this point would serve, at once, to define its nature, determine its extent, and put an end to cavils against its reality and truth.
The necessity of the atonement, it may be well to remark, is only the necessity of a means to an end.—The end itself, the salvation of the sinner, is, in no sense, necessary—that is the free and spontaneous purpose of Divine grace. Had all the tribes of men been permitted to sink into hopeless perdition, no violence would have been done to the nature of God, no breach been made in the integrity of His government. But the end having been determined, the death and obedience of Christ were indispensably necessary to carry it into execution : God could not receive the guilty into favor while the demands of His law were unsatisfied against them.
That the object of the atonement was to generate mercy in the Divine Being, to beget the purpose as well as the power to save, is the gratuitous caricature of those who have assailed the work, in order to deny the Divinity of the Redeemer. As well might it be pretended that the channel, which the torrent forces for itself among the rocks and declivities of the mountain, is itself the source of the impetuous current it conducts; or that the air, which daily transmits to us light and heat from the sun, is therefore the parent of these invaluable gifts. The mediation of Christ and the mercy of God are related to each other as cause and effect; but in an inverse order from that which is stated by Socinians; it is mercy that gives rise to atonement and not atonement that gives rise to mercy. The scriptural statement is: “God so loved the world, that He gave His Only-begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life.” “God commendeth His love toward us, in that while we were yet sinners, Christ died for us.” “In this was manifested the love of God toward us, because that God sent His Only-begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitation for our sins.” It was not, therefore, the design of the atonement to make God merciful–He was merciful before; it was not to generate the purpose of salvation; that had existed in the bosom of Deity from all eternity. It object was to render the exercise of mercy consistent with righteousness, to maintain the stability of the Divine throne and preserve the integrity of the Divine government, while outlaws and rebels were saved from the fate which their transgressions deserved. It is not in the nature of God to take pleasure in the death of the wicked; it is equally remote from His nature to disregard the distinctions of moral conduct and treat the wicked as the righteous. The atonement, therefore, was necessary, not, as Socinians slanderously report that we affirm, to touch the Divine Mind with compassion for the miserable; but, supposing the compassion to exist, to prepare the way by which it might be freely indulged with honour to God and safety to His Law as well as blessedness to man. The Gospel springs from mercy; and all its mysterious arrangements are only the contrivances of infinite wisdom, instigated by infinite grace, to acquire the power to save.
Q. 33. — What is justification?
A. Justification is an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Without significant happenings found in the history of Presbyterianism for this day, we return to the Westminster Shorter Catechism, looking at the first benefit of effectual calling, namely, justification. “Justification,” in question and answer 33, “is an act of God’s free grace, wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.”
First, we refer to “an act of God’s free grace.” God, the one God in three persons, is the only source of justification. We are objectively justified as the elect from eternity, and subjectively justified as individuals, when we appropriate Jesus Christ by faith alone.
It is also an “act of God’s free grace.” Justification comes from the gracious actions of His Son in particular. It is free to us, but certainly not to God’s Son. He met all the demands of the law to purchase it for us, both actively and passively.
Further, its ground is not something inherent in us, or something done by us for it. If we did were able to do it ourselves, then Christ’s whole life, death, burial, and resurrection would have no meaning. His statement on the cross that “it is finished,” would be a falsehood.
The sole ground of justification is “the righteousness of Christ imputed to us.” This included his perfect obedience during His life, and His full satisfaction of the penalty of sin during His death, burial, and resurrection. All His redemptive life and work was laid to our account, or imputed to us, the elect of God.
The elements of justification are two in number. First, he pardons all of our sins. Our past sins, our present sins, and our future sins are under the blood of Christ, so that we cannot come into condemnation. There are fatherly displeasures and temporal judgments on this earth for our present and future sins, to be sure, but as we humble ourselves, repent of those sins and renew our faith, we are pardoned for them.
The second element of justification is that “we are accepted as righteous in his sight.” We who have no righteousness, being conceived and born in sin, now have in Christ His righteousness as a garment. God the Father looks at us and sees His Son in our stead.
Last, all this is “received by faith alone.” As we receive and rest upon Christ alone, we are justified before God.
Words to Live By: Paul said it best in Romans 8:1, “There is therefore now no condemnation for those who are in Christ Jesus.” (ESV) and 8: 38, 39, “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (ESV) This famous chapter begins with “No condemnation,” and ends with “No separation” for the believer.
Through the Standards: Proof texts of perseverance of the saints.
“For I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” (ESV)
John 10:27 – 29
“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My father, who has given them to me, is great than all, and no one is able to snatch them out of the Father’s hand.” (ESV)
With an absence of Presbyterian historical dates for April 16, we return to the marvelous answers of the Westminster Shorter Catechism and specifically the doctrinal and experiential statement of Christ executing the office of a prophet to His people. Answer 24 states, “Christ executes the office of a prophet, in revealing to us, by his Word and Spirit, the will of God for our salvation.”
In defining the term “prophet,” we see someone who is qualified and authorized to speak for another.” Immediately, we see Jesus is a “spokesman” or “mouthpiece” for the Father. The writer to the Hebrews hits us right at the first in chapter 1, verse 1 and 2 of this office. He writes, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by His Son . . .” (ESV) God the Father has spoken to us by His Son, the Lord Jesus.
The instrument and agent of Jesus as the prophet of His Father are specified as “his Word and Spirit.” Notice the conjunction “and.” Both God’s written Word, the Bible, first spoken, and then written, and God’s Spirit are necessary for the effectiveness of the prophetic message. Both were promised, and both were given to the church of the ages for their salvation and sanctification.
Revealed to the church as the subject of His prophetic words, our Confessional fathers tell us that it was “the will of God for our salvation.” Jesus did not come to earth to answer every question upon the mind of man. He didn’t come to speak of art and science and history and math, etc. On one occasion, many of his professed followers left Him, because they had a false idea of His coming, believing it to be a political redemption from the empire of Rome. So great was the exodus, that perhaps not many more than that original twelve apostles now reminded with Jesus. Asking whether they would also leave, Peter sums up the convictions of those remaining when he replies, “Lord, to whom shall we go? You have the words of eternal life.” (ESV – John 6:66 – 68). Jesus did then, and does now, and ever will possess those words of the good news of eternal life. We are all under a death sentence, for the wages of sin is death. But God’s Son fulfilled that sentence of death on our behalf, giving those who repent of their sins and trust in Him, eternal life instead.
Words to Live By: Summing up Christ’s prophetic office, as Prophet, his mediatorship is downward from God to us. As a prophet, as the Prophet, He meets the problems of man’s spiritual ignorance, supplying us with spiritual knowledge of the most important kind, that which affects eternity, and where we will spend it. Are you still ignorant, or have you been brought to the saving knowledge of Jesus Christ?
Through the Scriptures: Psalm 16 – 18
Through the Standards: The subjects of the effective call
WCF 10:2, 3
“This effective call is of God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. Elect infants, dying in infancy, are regenerated and saved by Christ, through the Spirit, who works when, and where, and how He pleases: so also are all other elect persons who are uncapable of being outwardly called by the ministry of the Word.”;
WLC 68 — “Are the elect only effectually called?
A. All the elect, and they only, are effectually called . . . .”
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Not so many years ago (2011), the OPC celebrated their 75th anniversary, and with that occasion, issued two special books, unique to that occasion. One of these was titled CONFIDENT OF BETTER THINGS, and the opening chapter of this book concerns Paul Woolley, who served as professor of church history at Westminster Seminary for some forty […]