New York

You are currently browsing articles tagged New York.

DAVID X. JUNKIN, D.D.

junkinDXThe family was probably in its remotest ancestry Danish, but for many generations previous to the Revolution of 1688 had dwelt in Scotland. The Doctor’s maternal grandmother was Scotch, of the name of Wallace; his mother, Elinor Cochran born in Franklin county, Pa. The Junkins came to Pennsylvania early in the eighteenth century, and the grandparents of the Doctor to Cumberland about 1740, before Harrisburg was a town, and when Cumberland was a wilderness. His grandfather owned five hundred acres of land, on a part of which New Kingston now stands. The large stone-house, which he built a century and a quarter ago, is still standing north of that village.His father, Joseph Junkin, Esq., was born in Cumberland county, Pa., in January, 1750; his grandfather in county Down, Ireland. His father served three terms of voluntary enlistment in the Revolutionary army, and commanded a company at the battle of Brandywine, September 11, 1777, in which action he was seriously wounded.

In 1806 the family removed to “Hope Farm,” in Mercer county, where they built mills, and where the subject of this notice was born. He was the tenth son. He was educated at a school in Mercer, afterwards at the Mercer Academy. Then at the Milton Academy, under the celebrated teacher, Dr. Kirkpatrick, the teacher of Governors Curtin and Pollock, and other men who have risen to distinction in Church and State, and also in the medical profession.

After being prepared for the Junior class in college, young Junkin returned to Mercer and entered upon the study of the law in the office of the late Judge Banks.

After prosecuting legal study for two years—commencing at the age of seventeen—he resolved to complete his collegiate education, and for a time became a teacher, first in Northumberland, and then in Centre county, Pa. He was said to be fond of the profession, and quite successful as an instructor. After teaching for some time he repaired to Jefferson College, Pa., where he graduated A. B., in 1831.

Whilst in college he united with the Presbyterian church, and turned his attention to the Christian ministry. In college his contemporaries and professors considered him somewhat remarkable as a youth of genial affections, kind and generous impulses and proficient as a writer. He once was “contestor” as essayist for his literary society, and won the “honor.” After receiving the degree, in October, 1831, he repaired to Philadelphia, and spent the Winter of 1831-2 as a professor in the Pennsylvania “Manual Labor Academy,” at Germantown. In May, 1832, he entered the Theological seminary at Princeton, New Jersey, from which he graduated in the Fall of 1834. He had been, in October, 1833, licensed by the Presbytery of Philadelphia to preach the Gospel, and, soon after leaving the seminary, he was called to the pastorate of the First Presbyterian Church of Greenwich, New Jersey, and was ordained the pastor of it in the following Spring. In that pastorate he continued for nearly seventeen years, until he was called to F Street Church (now New York Avenue) Washington city, D. C.

Meanwhile, during his pastorate at Greenwich, which is just across the Delaware river from Easton, Pa.—the seat of Lafayette College—he was elected Professor of Belles Lettres by the trustees of that institution, and discharged the duties of that chair acceptably for seven years, until the increasing demands of his pastorate constrained him to resign. In 1834 he received from his alma mater the degree of A. M.

In 1845 he published, from the press of Wylie & Putnam, New York, the first edition of his work, entitled “The Oath, an Ordinance of God, and an Element of the Social Constitution,” which was highly commended by the press and the reviewers, and is quoted as standard on that subject. Shortly after this publication, the Columbia College, in the city of New York, conferred upon Mr. Junkin the degree of Doctor of Divinity.

After a very pleasant and successful pastorate of sixteen and a-half years at Greenwich, Dr. Junkin was called simultaneously to the pastoral office of the First Presbyterian Church at Chambersburg, Pa., and that of F Street, Washington City.

Personally he is said to have preferred the former, but, under advice of his Presbytery, accepted the latter.

In Washington he was the instrument, under God, of building up a strong church out of a weak one; and he there endeared himself, as he had done at Greenwich, to the people of his charge and to a large circle of other friends.

Some of the first minds in the country there sat under his ministry and appreciate it—such as Professor Joseph Henry, Governor McDowell, of Virginia, Gen. J. M. McCalla, the late Col. Nourse (the last two elders of the church), James Buchanan and others.

Whilst at Washington, Dr. Junkin made the acquaintance of the prominent men of the nation. At that time Webster, Clay, Benton, Calhoun, Graham, Cass, Fish, Filmore and men of like stamp in civil life, and Gen. Winfield Scott, Towson, Riley, Jessup and such soldiers were about the capital city. In October, 1853, Dr. Junkin accepted a unanimous call to Hollidaysburg, in his native State, and spent six and a-half years of a pleasant, laborious and profitable pastorate in that fine town and picturesque, locality.

His health being somewhat impaired, and needing rest from severe ministerial toil, he accepted the appointment of chaplain in the United States Navy, unexpectedly tendered him by his old friend, the President of the United States, and entered upon the duties of that office at the Philadelphia Navy Yard in May, 1860. On the 1st of January, 1861, under orders to that station, he entered upon duty as Chaplain of the United States Naval Academy, at Annapolis, Maryland. This was a very interesting field of labor, as his congregation was composed of the officers of the Academy and the midshipmen, some two hundred in number.

Captain, now Commodore Blake, was superintendent of the institution, and the Rodgers brothers were there, the one, Captain C. P. R. Rodgers (now Commodore), was Commandant of Midshipmen, and Lieutenant Geo. Rodgers in charge of the school-ship. This school-ship was the good old historical frigate, Constitution—”Old Iron-Sides”—the conqueror of the “Guerriere.”

During that Winter, Dr. Junkin preached regularly on board that frigate, and in the Academy chapel on shore, and made many pleasant acquaintances in city and naval circles.

But the mutterings of the civil war began to be heard, and after the assault on Fort Sumter there was a rush to arms, and troops began to hurry to Washington.

On the 18th of April Dr. Junkin went, via Baltimore and York, Pa., to Philadelphia, arriving in the latter city on the evening of the 19th. As he alighted from the cars, S. Bolivar Rowe approached him, asking in an excited manner: “Doctor, have you heard the news of the riot in Baltimore, and the burning of the bridge?” “Yes,” replied the doctor, “and it is startling news.” Said Rowe, “Gov. Curtin has just arrived from Harrisburg to try and forward troops to Washington, but they know not how to do it; two regiments that left this morning have returned—can’t get through Baltimore—and the authorities here are afraid that the rebels will take Washington before troops can be sent forward!” “Where is Gov. Curtin?” asked Junkin. “At the Continental.” “Well,” said the Doctor, “let us go thither forthwith and I can direct them how to forward troops.” They went to the hotel, but found that Gov. Curtin had gone up to the house of Gen. Patterson, in Locust street. Thither they hastened—rang the bell, and asked to see Gov. Curtin: “Can’t be seen, he is engaged with some officers in the General’s office,” said the porter. “Go tell Gov. Curtin,” said the Doctor, decisively, “that Dr. Junkin, of the United States Navy, must see him instantly on important public business.” This message brought the Governor to the parlor, where the following dialogue ensued:

“I understand, Governor, that you are at fault how to forward troops to Washington.”

Curtin replied, “Yes, Doctor, we know not what to do; we have plenty of troops here, but know not how to get them forward in season.” “It is to make a suggestion on that subject that I am come.” “You are acquainted about Baltimore, Doctor; can you tell me whether there is any road, say from ten to twelve miles north of Baltimore, on the Northern Central, by which troops can be moved across to the Relay House?”

“None, Governor; the roads all radiate from the city, but I have a better suggestion. I live at Annapolis, Maryland; the government has twenty-five acres of land and two good wharves at which to land troops and supplies at the Naval Academy, and I suggest that you at once charter or seize steamers and send troops to Annapolis. Keep the road from here to Perryville open by military guard, and you have a thoroughfare to Washington.” “But is there a railroad from Annapolis to Washington?” “A good single-track road to the junction, and double-track from thence to the city.” “That is the very thing,” said the Governor, “and I most heartily thank you for the suggestion.”

Dr. J. took his leave. The Governor returned to General Patterson’s office and reported the suggestion to the officers there assembled; and, as Governor Curtin afterwards said, “They all started to their feet exultingly.” Colonel Sherman exclaimed, “That is the very thing!” So said they all, and with that energy which marked the Governor’s conduct all through the war, he, General Patterson, and the officers present, at once hastened to put the suggestion in process of execution that very night.

Before morning the Massachusetts Eighth and the New York Seventh were en route; others followed. Annapolis was made the base of supplies, and the advance regiments marched into Washington just in season to deter the rebels from an assault contemplated the very night of their entrance.

It is true that General B. F. Butler has claimed the honor of making Annapolis a strategic point, but it rightfully belongs (Governor Curtin and General Patterson, and others have testified,) to the subject of this sketch.

In a speech made in New Castle in 1876, Governor Curtin publicly stated the above facts; (Dr. Junkin was absent from the city at the time). On his return to Annapolis, on Tuesday, April 23, Dr. Junkin was the instrument, by his self-possession and the risk of his own life, of preventing frightful destruction of life on Chesapeake Bay, opposite Annapolis. He was descending the bay in the large steam tug “Superior,” with fifty sailors and about three hundred Montgomery county volunteers. They were approaching the frigate “Constitution,” which had been hauled out for safety into the bay. The officers of the ship mistook the “Superior” for a hostile craft coming to take the frigate with armed men, two guns being also mounted at the bows of the tug, and no colors flying. They hailed, but could not hear the reply, and trained the ship’s broadside upon the thronged deck of the steamer.

“Come one rod nearer and I will blow you out of the water!” shouted Captain George Rodgers through his speaking-trumpet. Dr. Junkin had sprung upon one of the guns of the tug, where he waved a white handkerchief, and cried, “We are friends! we are friends!” but the wind was in his eye, and his voice not heard in the excitement of the moment. Still he cried, “I’m your chaplain! Do you think I would be in bad company?” Still he was unheard, though the vessels were now not two hundred feet apart. The word “fire!” was just about being given, when a midshipman rushed up to Captain Rodgers, exclaiming, “Captain, that man standing on, the Dahlgren gun is Dr. Junkin, our chaplain.” Then Rodgers recognized his chaplain, and the danger was over. Many lives would have been sacrificed but for his presence and exertions.

The Naval Academy was soon after ordered to Newport, Rhode Island, and the entire institution, officers, midshipman, and the whole personnel, with library, apparatus, &c., were transported on the ocean steamer “Baltic” to that city, landing at Fort Adams. Dr. Junkin continued to act as chaplain of the Academy until June, 1862, when he received orders to the receiving-ship “North Carolina” and the navy-yard at Brooklyn. He continued on duty there until September, when he was ordered to sea on the United States steam-frigate, “Colorado.” He joined his ship a Portsmouth, New Hampshire, and sailed in her first to Hampton Roads, Virginia, where she lay a month on guard-duty, and then proceeded to the West Indies and Key West, thence to the mouth of Mobile bay, opposite Fort, Morgan.

There the ship lay on blockade-duty for a year. But the Doctor’s health broke down, and the surgeons and Admiral Farragut advised him to take a month’s sick leave and go North. The Admiral, with whom he was on friendly terms, gave him leave-of-absence, and he returned to Brooklyn on board the steamer of that name. Just before he left the “Colorado,” his son William, paymaster in the navy, came on board, on his way from New Orleans to rejoin his ship, the “Potomac,” then lying at Pensacola, Florida. He had been to New Orleans for funds, of which he was bearing a large sum. That was the last interview between father and son in this life. A few weeks after his father sailed for the North, the son was cut down by yellow-fever in his twenty-second year. Dr. Junkin came to New Orleans in company with Admiral Farragut, and thence to New York. Whilst in the Gulf of Mexico he did a large amount of work, as he was the only chaplain in the East Gulf squadron.

He not only served in his own ship, but often conducted service and visited the sick: and wounded on other vessels. He instituted on his ship a school for the instruction of “contrabands,” some sixty of whom were on board, but he had to teach it himself, as no others were willing, although there were many professed friends of the Negro on board quite competent to teach if willing.

Pages upon pages might be filled with thrilling incidents connected with this part of Dr. Junkin’s life, both on sea and on shore, but the plan of this work will not admit of the detail. He kept a private “log” from which many extracts might be made. His exposure at sea and in a malarious climate—for the yellow fever was rife that year and was on the “Colorado”—had so sensibly impaired his health that he did not return to the Gulf of Mexico. Rheumatism set in and assumed a chronic form, from which he is still a sufferer. In consequence of this, after trying various methods of relief, he resigned his commission in the Navy and accepted a call to the North Presbyterian Church, in Chicago, hoping that a removal from the seaboard might result in the restoration of his health.

He served that church effectively for some two years, but instead of improving, his health grew worse under the moist and rigorous climate of that city, and he was constrained, with great reluctance, to resign his charge, which was so pleasant as a field of labor, and in which success seemed crowning his exertions.

He had received a unanimous call to the First Presbyterian Church of New Castle, Pa., in the Spring of 1866, and though still much disabled by rheumatism, he hoped that a return to his native air might be beneficial, and accordingly he accepted the call, and entered upon his duties in May, 1866. Since that date he has continued, amid much pain of body and other trials, a busy life as a Christian pastor. Although a sufferer, and hinder by bodily infirmity, his labors have been manifold, and have not been without tokens of God’s blessing upon them.

As might be expected in the case of a man of Dr. Junkin’s pronounced opinions and firm adherence to them, he has sometimes aroused opposition to his principles and person; but he is not a man who quails before opposition, if he is convinced that it proceeds from wrong principles or motives. People of integrity, it is believed, confide in him as a man of great kindness of heart and unswerving integrity, whilst those who differ with him in opinion, on temperance and other branches of moral reform in which he has been forward and firm, are apt to be severe and sometimes sour in their criticisms.

It is believed by all candid people, however, that his influence in New Castle has been always on the side of right, and that those who gainsay his course are no better members of the community, to say the least, than those who are his warm admirers and adherents. He is still enjoying, amid all his bodily infirmities, a green, active and cheerful old age.

Dr. Junkin has been a prolific writer. In addition to works already mentioned, he published, in 1857, his work entitled “THE GOOD STEWARD; or Evangelical Benevolence an Essential Element of Christianity,” which was published by the Presbyterian Board, and a second edition of his work on the “Oath” was issued about the same time, by the Martiens, of Philadelphia. In 1871, he published through the Lippincotts, of Philadelphia, his most extensive work, entitled, “GEORGE JUNKIN, D.D., L.L.D.A. A HISTORICAL BIOGRAPHY,” which contains not only the life of his brother, but a lucid history of the Presbyterian Church for the last half century. These works have had extensive sale.

Besides these, Dr. Junkin has given to the press many addresses, sermons and shorter publications, both in prose and verse, and has been one of the most voluminous writers for the periodical press.

For many years, including before and after the war, he wrote for the Presbyrian of Philadelphia, over the signature of “NESHANNOCK,” and his writings, whether narrative, descriptive or controversial, were always read with avidity.

The Doctor also wrote a biography of General Towson, one of the heroes of the War of 1812, which was published in New York in 1852.

This sketch of Dr. Junkin has been compiled by the historian from “scrapbook” jottings of the Doctor’s, made at various periods.  —  History of Lawrence County, 1877, pages 168-170

Tags: , , ,

While admitting that we have no specific date to pin this story on, it is a great story, with an even greater lesson. The account here appears in the book From the Dust, written by Kefa Sempangi, a citizen of Uganda who escaped that torn nation during the Idi Amin era and later graduated from Westminster Theological Seminary in Philadelphia.

Here he tells of the time that Westminster professors Jack Miller and Harvey Conn came to Kampala, Uganda to minister the Gospel.

Garbage Truck Evangelism

Two Americans came to Uganda that first year and had a very positive impact for the gospel. Jack Miller and Harvey Conn were two of my professors at Westminster Seminary. Jack taught evangelism and Harvey taught missions. Jack did not hesitate to launch an evangelistic crusade in Old Kampala, but the meetings were not very successful. Harvey, on the other hand, came up with a more creative way of reaching the people with the gospel. He had taken a walk in the short streets of Old Kampala and was shocked that everywhere he turned, he saw huge, stinking mounds of garbage. As he gazed at these garbage dumps, he thought of a strategic plan for evangelism.

In the evening evangelistic meetings, Harvey asked whether it was possible to get shovels and a garbage truck from the City Council. By ten o’clock the following day, the garbage truck was parked outside the students’ residence. Right away Jack Miller, Harvey Conn, and the students they had brought from the seminary began shoveling garbage in our immediate neighborhood along Namirembe Road.

For nine years people had not seen a white man, for Amin had expelled both the whites and Asians at the same time. It was a spectacular sight to see white men shoveling garbage and making the city clean. This scene attracted a huge crowd to the extent that some climbed on top of the tall buildings to have a clear view of this rare occurrence. The people could hardly believe what they were seeing. An old woman was heard thanking God for enabling her to live long enough to witness this spectacular event.

The work continued until four thirty in the afternoon. After the truck had made several trips to dump its loads, the professors were ready to climb the platform and preach the gospel to a bewildered crowd. The people were ready to listen to these amazing white men who had humbled themselves to labor so hard to clean up their garbage. The preachers had earned themselves a hearing, for they had fully identified with the general public.

We called this method “garbage evangelism.” Later Harvey Conn held a session with the students and explained the lesson that we all had learned that day. Preaching the gospel sometimes involves getting out hands dirty. It could involve touching mud, mixing clay, and anointing the eyes of a blind man with it, just as our Lord Jesus Christ had demonstrated. Harvey warned the students not to use hygienic methods only, but to realize that, sometimes, unhygienic methods can yield more far-reaching results. Our “garbage evangelism” had made a powerful impact on the people, and many lives were transformed because of our willingness to humble ourselves.

Words to Live By:
To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some.—1 Cor. 9:22.

From the Dust, by Kefa Sempangi, (The Lutterworth Press, 2008), pp. 12-13. Higly recommended, and available on the Web at https://books.google.com/books?isbn=071884288X  See also Kefa’s first book, A Distant Grief.

Tags: , , ,

William Buell Sprague makes the notation in his Annals of the American Pulpit, that Richard Webster in his History of the Presbyterian Church in America, has this to say relative to Makemie’s trial—

Rev. Francis Makemie on Trial before Lord Cornbury“The Supreme Court met on Tuesday, March 11 [1707], at which time Makemie was present. The grand jury examined four witnesses, who testified that Makemie preached no false doctrine. His trial was set down for the June term; and Makemie, on his own bonds and those previously given, was allowed to depart. The law of the Province was, that all persons professing faith in God by Jesus Christ His only Son, may freely meet at convenient places and worship according to their respective persuasions. It will be seen from this that Makemie, in preaching in New York, was acting well within his legal rights. Notwithstanding his acquittal, his bail was not discharged until he had paid the whole cost of the prosecution, amounting to the sum of eighty-three pounds, seven shillings and six pence.”

Tags: , , ,

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

Q. 9. — What is the work of creation?

A. — The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.

Scripture References: Heb. 11:3. Rev. 4:11. Gen. 1:1-31. Ps. 33:6. In. 1:3.

Questions:
1. Why is it important to study the doctrine of creation?

The work of creation is the basis of all revelation. It has been well said that if a person can accept “In the beginning God … ” it will be possible for him to accept the rest of the Bible by faith.

2. How can we know that the first verse of the Bible is true?

“By faith we understand that the worlds have been framed by the word of God … ” (Heb. 11 :3). We start with the Biblical point of view that God is sovereign and creation is a basic doctrine.

3. Why did God create the world?

He created it for His own pleasure, for His glory. It was a free act of God and He did not need the world, but rather He existed in complete self-sufficiency prior to its creation.

4. From what did God make the world?

God created the world out of nothing. Bavinck states in Our Reasonable Faith: “The expression ‘out of nothing’ can be taken in a useable sense and can perform excellent service over against all kinds of heresy. For it denies that the world was made out of some stuff or matter or energy which co-existed eternally alongside of God. According to Scripture, God is not solely He who formed the world but also He who created it.” (Pgs. 166-167)

5. How can we know there was no pre-existing material?

The Bible does not mention any pre-existing matter, and it also states that God created everything that has ever been. (Neh. 9:6.; Col. 1:16).

6. How long did it take God to create the world?

The Bible states it took God six days. This could mean a day of twenty-four hours though this is not the only possible interpretation. The first chapter of Genesis was not written in order to satisfy our curiosity or to answer all of our questions.

7. What is the order of God’s creation?

The order of God’s creation is: First Day, Light; Second Day, Firmament; Third Day, Dry Land, Grass; Fourth Day, Sun and Moon; Fifth Day, Fish and Fowl; Sixth Day, Land Animals and Man. God created the world and all creatures in six days and rested the Sabbath day to hallow it for Himself and for His children.

HOW GREAT THOU ART!
Not long ago I stood in the pulpit of a church that has the unique, and effective practice of commencing their evening service with the singing of “How Great Thou Art!”

“0 Lord my God! When I in awesome wonder
Consider all the works Thy hand hath made,
I see the stars, I hear the mighty thunder,
Thy pow’r through-out the universe displayed:
Then sings my soul, my Saviour God, to Thee
How great Thou art, How great Thou art!”

As I listened I could not help but send a prayer heavenward, a prayer bathed in awe at the works of such a God. And immediately the thought came to me again that wonder of wonders, He was my God through faith in Jesus Christ! As I preached The Word that night there was a peace under-girding my words, a peace founded upon the words, “My help cometh from the Lord, which made heaven and earth.”

This Question of our Catechism is one that should enable all of us to take heart, no matter what sort of difficulty or trouble we might have in these days. No matter what the distress might be, through it all we can know that the same almighty power of God, which was put into operation in the creation of all things, will be exerted in defence and support of His church and His people in the time of their need.

Many years ago in a Bible camp I remember singing a song that had in the chorus these words: “The God who doeth wonders is just the same today!” If we start, theologically speaking, with the view that God is sovereign and did create all things out of nothing, it is time we start to act as if we really believe this with all our hearts. May God help us to acknowledge Him as Creator and Sustainer, acknowledge Him by singing out with our souls: “How Great Thou Art!” Such an attitude will do much toward enabling us to have the peace and joy of the Lord in our hearts, in addition to the theology in our minds.

Published By:
THE SHIELD and SWORD, INC.
Vol. 1 No.9 (September 1961)
Rev. Leonard T. Van Horn, Editor

Tags: , , ,

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

Tags: , , ,

« Older entries § Newer entries »