LORD

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Present at the Founding, Now Standing Before Our Lord.

In years past we have written several times on this date of the founding of the PCA. There were 223 pastors present at the founding of the denomination in 1973, first named the National Presbyterian Church. A year later the young denomination took its permanent name, the Presbyterian Church in America. By the grace of God, the majority of these 223 founding fathers are still with us, and many of them still labor in pulpit ministry. Sadly, some sixty of them have passed away. And we would not overlook the role played by those founding fathers were were ruling elders, though regrettably, their names are not so easily gathered. All these took their stand for the Scriptures, the Reformed faith, and the great Commission. As the Lord enabled them, so we praise Him for how He worked through them. 

Provided here without further comment is a list of those teaching elders who were present at the founding of the PCA, but who have now gone on to their eternal reward. Their life dates and their Presbytery membership at the time of their death are also noted. I think this list is up to date, but if I have missed any names, please forgive the omission and inform me so I can make the correction. Also, if you have a close connection to the family of any of these men, I would love to hear from you.

Precious in the sight of the LORD is the death of his saints.

Albert, Basil Pierce [1929-2006], Tennessee Valley Presbytery

Allen, Howard Spivey [1921-2000], Covenant

Anderson, Bertil Ivar, [1918-2001], Mississippi Valley

Armfield, Joseph H., Jr. [1909-1989], Central Carolina

Baker, John Lewis [1930-2013], Eastern Carolina

Baldwin, John Persons [1925-1991], Philadelphia

Barnes, Kenneth Lee [1911-2009], Palmetto

Benchoff, W. Henry [1915-1984], Calvary

Bowling, John Knox [1904-1983], Texas

Broomall, Wick [1902-1976], Central Georgia

Clelland, John Paul [1907-1993], Southeast Alabama

Cook, Thomas Allen [1917-2012], Gulfstream

DeRuiter, Peter [1900-1977], Grace

DeYoung, Adrian E. [1914-1977], Evangel

Dunkerley, Donald Austin [1936-1999], Gulf Coast

Elder, M. (Monroe) Timothy [1934-2012], Gulf Coast

Esty, Donald Roy [1923-2001], Southwest

Everett, Joseph Walker, Jr., D.D. [1918-1974], Calvary

Flaxman, Russell George [1920-1994], James River

Fowler, Guy N. [1922-1988], Palmetto

Giddens, William E., Jr. [1915-2000], Evangel

Graham, Donald Carson [1910-2002], Southern Florida

Hamby, Oliver Newton [1914-1995], Evangel

Hill, William E., Jr. [1907-1983], New River

Hobson, Kemp J. [1896-1984], Tennessee Valley

Hoolsema, Thomas [1910-1999], South Texas

Hoyt, Samuel Browne, Jr. [1922-2000], Fellowship

Hulse, Doyle A. [1913-1991], Southern Florida

Jackson, Erskine Lewis [1908-2002], Mississippi Valley

Korn, Robert Charles 1932-2002], Palmetto

Lacey, Thomas Edward [1934-1994], Mississippi Valley

Lyons, James Lloyd [1929-2011], Evangel

Manning, Frederick Easley, Jr. [1927-2012], Tennessee Valley

McCown, Dan H. [1924-1979], Texas

McIlwaine, William A. [1893-1985], (Presbytery not noted)

McNutt, Charles W. [1917-1996], New River

McQuitty, Eric [1930-2009], Louisiana

Miller, Harry Norval, Jr. [1931-2013], Metro Atlanta

Moore, James E. [1906-1989], Covenant

Murphy, Christopher Douglas Fred [1927-2009], Central Carolina

Ostenson, Robert James [1922-2008], Southern Florida

Patterson, Donald B. [1923-1998], Mississippi Valley

Pino, Virgil [1921-2003]. Warrior

Plowden, Charles M., Jr. [1909-1988], Palmetto

Priddy, James Gordon [1923-1994], Fellowship

Rose, William H., Jr. [1921-2000], Covenant

Ross, Jack S. [1934-1990], Central Georgia

Rufus, Billy E. [1934-2004], Western Carolina

Scott, Jack B. [1928-2011], Mississippi Valley

Smith, Frank Edward [1914-1993], Northeast

Stennis, Julian [1923-2002], Warrior

Sulc, Daniel David [1929-2013], Western Carolina

Taylor, G. Aiken [1920-1984], Western Carolinas

Taylor, George Henry, Jr. [1910-1987], Louisiana

Thompson, John R., Sr. [1928-2006], Palmetto

Toms, Russell David [1920-2001], Southwest Florida

Umbreit, A. Dale [1924-1988], Central Georgia

Van Horn, Leonard Thomas [1920-2005], Evangel

West, Vernon N. [1921-2008], Fellowship

Wilson, Charles Leonard [1943-2011], Palmetto

Yeargan, Charles B. [1912-1992], Western Carolina

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The Holy Example of a Godly Mother

August 20, 1700

The times of the seventeenth century in Scotland for Scottish Christians were enough to try one’s soul. Throw in a persecuting king and government against Presbyterians, and you have a trying time. Throw in ejected pastors from their pulpits and parishes, and you have  a trying time. Such was the period of our post today.

Our character today is Anne Lindsay. This Christian wife and mother was one of those few mighty and noble individuals whom God had chosen as His own. She had a position of wealth and influence, and so was known as Lady Anne Lindsay, the Duchess of Rothes. Born into this position, she would use it for God and His glory.

Her father and mother were godly in all aspects. Her father was a man of great position in Scotland’s government, namely, that of lord high treasurer. But he was also a man of sound religious principle and a steadfast supporter of the Reformation. Told to renounce the Covenants of Scotland, he refused by saying that he was taught not to do evil that good may come. He resigned his position over the matter and lived out his years at his home.

Anne Lindsay’s mother was eminent for her virtue and piety. Seeing what happened to her husband for righteousness sake, she responded that they would trust God that He would provide for them in dark days.

Into this family, Anne was born. She enjoyed the benefit of a Presbyterian education and conviction in her earlier years. She would continue to adhere to it in every circumstance, in adversity as well as in prosperity. Especially was this commitment difficult, given that her husband was an unbeliever, and a government official in the kingdom of King Charles II. She found herself in circles which hated the Covenanter cause. But she continued to both support those Presbyterians who were ejected for their faith as well as worship herself out in the fields of those ejected ministers when and where they preached the Gospel.

Both daughters of this  union, as well as a son, followed the faith of their mother.  They continued on the godly line of their mother.

Lady Anne Lindsay would enter into the joy of the Lord, dying on August 20, 1700.

Words to Live By:
The original author who wrote the book Ladies of the Covenant, closes out her story by applying it to godly mothers everywhere, in these Words: “From their offspring in infancy constantly under the care (of mothers), and afterward in childhood and youth more frequently in their society than in that of the other parent, mothers have a more powerful influence than fathers in forming their character, and how often, as must be known to all who are but slightly acquainted with Christian biography, have those who have been distinguished in their day for piety and extensive  usefulness in the church and in the world, had to trace their piety and their usefulness to the instructions, counsels, and admonitions they had received in their first and more tender years, from their God-fearing mothers.”  Our response? Solomon answers in Proverbs 31:28 – 30 “Her children rise up and bless her; Her husband also, and he praises her, saying ‘Many daughters have done nobly, But  you excel them all.’ Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised.”

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A Great Historian & Biographer

When searching out pre-twentieth century Presbyterian biographies, there are three big names—three primary sources which cannot be overlooked. The unsurpassed efforts of William Buell Sprague would have to be mentioned first. Indeed, Sprague did not limit himself to Presbyterians, but gathered biographical entries covering all the major Protestant denominations and even included Unitarians in his nine volume set, Annals of the American Pulpit. (As a young man, Sprague came under the influence of a Unitarian teacher, but turned to orthodox Trinitarianism while attending Princeton Seminary).

Another resource is that of Alfred Nevin‘s Encyclopedia of the Presbyterian Church in the U.S.A., including the Northern and Southern Assemblies. This massive single volume was published in 1884 and tops out at 1229 pages. Where Sprague had solicited entries from pastors across the nation and acknowledges their contributions in each case, Nevin’s work gives the appearance of being his work alone, though it seems doubtful that a work of that extent could have been accomplished by just one man.

The third major resource brings us to another great biographer and the focus of our post today. William Melancthon Glasgow was born in Northwood, Logan county, Ohio, on July 1, 1856. If you will remember, this was the original location of Geneva College, and so not surprisingly this was where William received his college education, graduating there in 1880. After a few years of employment in Boston, he then prepared for the ministry at the Allegheny Theological Seminary (now known as the Reformed Presbyterian Theological Seminary).

Glasgow’s first published work, Catalogue of the Alumni of Geneva College, appeared in the same year that he began his Seminary studies (1882). Another work, History of Geneva College followed quickly (1883), and his third book, The Provincial Churches, was published around the time he graduated in 1884. Clearly he was already evidencing his life’s interest in history and biography. I know of no other seminary student who has ever equalled his record of three volumes published while still in seminary.

Glasgow was licensed to preach by the (Reformed Presbyterian) Presbytery of Pittsburgh on April 9, 1884 and later ordained by the Philadelphia Presbytery (also RP) on November 26, 1885. He was installed as the pastor of the RP church in Baltimore, Maryland, and served that church until the early summer of 1889. His second pastorate was in Kansas City, Missouri, 1889-1893 and from that post he next answered a call to serve the RP church in Beaver Falls, Pennysylvania. In 1899, he transferred his credentials into the United Presbyterian Church of North America, in order to take a call to serve the UPCNA church in Wellsville, Ohio, from 1899 until his death in 1909, at the age of 51.

Rev. Glasgow authored two major works which are of inestimable value. The first of these, History of the Reformed Presbyterian Church in America, was published in 1888. That volume was republished in 2007 by Reformation Heritage Books. Glasgow’s other major biographical work was his Cyclopedic Manual of the United Presbyterian Church in North America, published in 1903. This work has never been republished, but is available in digital format. Where the former work offered more extensive biographies and histories of R.P. congregations, the latter U.P. work adopts a shorter notation style, similar in format to what is found today in the PCA Yearbook and the OPC Ministerial Register.

Words to Live By:
I’m convinced that the work of Christian biography and history falls very much within the Scriptural mandate to remember the Lord’s works [1 Chron. 16:9; Ps. 26:7; 28:5; 77:11; 78:7; 105:5; etc.] The history of the church is a history of what the Lord has done and is doing on this earth. Thus we can understand it as redemptive history, though clearly it is not authoritative or divinely inspired history, not in the way that Scripture is. We cannot look to church history or Christian biography to determine God’s will, for instance. But we can find profit from these accounts, and certainly these stories can prompt us to praise God.

Psalm 111:2-4 (KJV)
2. The works of the LORD are great, sought out of all them that have pleasure therein.
3. His work is honourable and glorious; and his righteousness endureth forever.
4. He hath made his wonderful works to be remembered; the LORD is gracious and full of compassion.

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Man Knows Not His Time.

“So teach us to number our days, that we may apply our hearts unto wisdom.”—(Psalm 90:12, KJV)

It was on this day, January 19th, in 1812, that the Rev. Dr. Samuel Miller delivered a sermon “at the request of a number of young gentlemen of the city of New-York who had assembled to express their condolence with the inhabitants of Richmond, on the late mournful dispensation of Providence in that city.” A terrible event, the tragedy caught the attention of the young nation, and throughout the Church, not a few pastors addressed themselves to various aspects of the horrible fire. [See a partial list at the end of the sermon text, below.] By way of background, as Dr. Miller himself relates in a note suffixed to his sermon:—

“On the night of December 26, 1811, the theatre in the city of Richmond, Virginia, was unusually crowded; a new play having drawn together an audience of not less than six hundred persons. Toward the close of the performances, just before the commencement of the last act of the concluding pantomime, the scenery caught fire, from a lamp inadvertently raised to an improper position, and, in a few minutes the whole building was wrapped in flames. The doors being very few, and the avenues leading to them extremely narrow, the scene which ensued was truly a scene of horror! It may be in some degree imagined, but can never be adequately described!—About seventy-five persons perished in the flames. Among these were the governor of the State; the President of the Bank of Virginia; one of the most eminent Attorneys belonging to the bar of the commonwealth; a number of other respectable Gentlemen; and about fifty females, a large portion of whom were among the Ladies of the greatest conspicuity and fashion in the city.”

richmondtheatre

In Dr. Miller’s sermon, the first two major points of his sermon are much more in keeping with what we might expect. However, in his third division of the sermon—the moral applicationMiller uses the occasion to speak out against the theatre as an institution. In this, he echoed a common sentiment among Christians of his day, who generally opposed the theatre and the profession of acting.

For those with the time and interest to read, the text of Dr. Miller’s sermon follows.

A SERMON.

Lamentations 2:1,13: How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth, the beauty of Israel, and remembered not his footstool in the day of his anger! What thing shall I take to witness for thee? What thing shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; who can heal thee?

THE prophet Jeremiah lived in a dark and distressing day. Religion, among his countrymen, had sunk to an ebb awfully low. The body of the people had become extremely licentious in principle, and corrupt in practice. And a holy God had visited them with many tokens of his righteous displeasure. By fire, by famine, by pestilence, and by the sword, he had taught them terrible things in righteousness; until, at length, wearied with their iniquities, he delivered them into the hands of their enemies, by whom they were, as a people, nearly destroyed.

Over this melancholy scene of guilt and suffering the Prophet composed his Lamentations. And never were scenes of misery, and feelings of anguish, painted with a more masterly hand. Never were the pathos and tenderness, as well as the force of grief, more strongly displayed. As one of the ancient Fathers beautifully expresses it, “every letter appears to be written with a tear, and every word to be the sound of a broken heart; and the writer a man of sorrows, who scarcely ever breathed but in sighs, or spoke but in groans.”

Having been requested, on this occasion, to address my audience with reference to a late awful calamity, well known to you all, which had destroyed many valuable lives, and has covered a sister City with mourning; I have chosen the words just read as the foundation of what shall be offered. May the great Master of assemblies direct us to such an application of them as shall be profitable to every hearer!

How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto earth, the beauty of Israel! What shall I take to witness for thee? What thing shall I liken unto thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O daughter of Zion? For thy breach is great, like the sea; who can heal thee?

Without staying, at present, to explain in detail the several parts of this passage, I shall only observe, that by the daughter of Zion, and the daughter of Jerusalem, we are to understand, by a figure common with this Prophet, the inhabitants of the Jewish capital, in which Zion stood; or rather the Jewish nation, the covenanted people, the visible Church of God, under the Old Testament economy. Of course, what the Prophet applies to that afflicted city, may, without impropriety, be applied either to the whole, or any part of a community, who call themselves a Christian people; or who are embraced even by the most lax profession, within the pale of the visible Church.

We may therefore consider the text first, as a devout acknowledgment of the hand of God, in the afflictions which the Prophet laments;—secondly, as an expression of sympathy with the afflicted;—thirdly, as pointing to the moral application of the calamities which he deplored.

I. There is, in the passage before us, a devout acknowledgment of the hand of God, in the affliction which the prophet laments. How hath the LORD covered the daughter of Zion with a cloud in his anger! How hath the LORD cast down the beauty of Israel!

The doctrine, that the providence of God extends to all events, both in the natural and moral world; that nothing comes to pass without either his direct agency, or, at least, his wise permission and control; is a doctrine not only laid down in the plainest and most pointed manner in scripture; but also one which results from the perfections and the government of God when admitted in almost any sense. If there be a general providence, there must be a particular one. If God govern the world at all, he must order and direct everything, without exception. Yes, brethren, if it were possible for a sparrow to fall to the ground without our heavenly Father; or if it were possible for the hairs of any head to fail of being numbered by the infinite One; in short, if it were possible that there should be anything not under the immediate and the constant control of the Governor of the world; then it would follow that some things may take place contrary to his will; then prayer would be a useless, nay, an unmeaning service; then Jehovah would be liable, every moment, to be arrested or disappointed in the progress of his plans, by the caprice of accident. But, if none of these things can be supposed without blasphemy, then the providence of God is particular as well as universal. It extends to all creatures, and all their actions.—Is there evil in the city and the Lord hath not done it? No; the devouring fire; the overwhelming tempest; the resistless lightning; the raging pestilence; the wasting famine; and the bloody sword, even when wielded by the vilest of men, are all instruments in the hand of God for accomplishing his will and pleasure. And as the providence of God is actually concerned in every thing which befalls individuals or communities; so he requires us to notice and to acknowledge that providence in all his dispensations towards us. Not to regard the work of the Lord, or not to consider the operation of his hands, he pronounces to be sin; and denying his agency in the works of providence, he expressly condemns, as giving his glory to another.

While, therefore, we deplore the heart-rending calamity which had fallen upon a neighboring city, let us not forget, or place out of sight, the hand of God in the awful scene. It was not the work of chance. A righteous God has done it. His breath kindled the devouring flame. Not a spark of the raging element rose or fell without his providential guidance: not a victim sunk under its destroying power, without the discriminating and immediate hand of sovereign Wisdom. He ordered and controlled all the circumstances attending the melancholy scene. He doth not, indeed afflict willingly, nor grieve the children of men. But still affliction cometh not forth of the dust, neither doth trouble spring out of the ground. What! shall we receive good at the hand of God, and shall we not receive evil also? The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!

II. The Language of the mourning Prophet, while it notices and acknowledges the hand of God in the calamities which it deplores, at the same time expresses the tenderest sympathy for the sufferers. This is indicated in every line of our text and context: and it is the feeling which ought to be cherished upon every similar occasion.

To sympathize with suffering humanity, however that suffering may have been produced, is a dictate of nature, as well as demanded by the authority of our common Creator. Thou shalt weep with them that weep, is a divine precept. When one member of the body suffers, all the members suffer with it. Thus it is in the social as well as in the physical body. Thus it is in domestic society. And thus it ought to be in the large family of a city, a state, or a nation. When one part of a nation is afflicted, all the rest ought to feel for it. When, therefore, any of our friends or neighbors, or any of the most remote portions of the same associated family are visited with any signal calamity, we are bound to consider it not only as a solemn lesson addressed to the whole body; but also as calling upon us to feel for, and sympathize with them; as they, under like circumstances, ought to sympathize with, and feel for us. When this is not the case, one great design of Jehovah’s judgments, which is to instruct and to impress a whole people, by the calamities of a part, is, undoubtedly, speaking after the manner of men, opposed and defeated.

The melancholy dispensation of providence which we this day deplore, is one pre-eminently calculated to interest the feelings, and to excite the tenderest sympathy of very mind. How shall we speak of a scene of such complicated horror? The heart sickens at the dreadful recital! When our beloved relatives die on the bed of disease, the event is solemn, and the bereavement trying; but it is the course of nature; and the frequency of the occurrence disarms it of more than half its terrors. When our friends and neighbors fall in battle, the stroke is painful; but the soldier is expected, by himself and by others, to be in danger of such an end. When those who sail on the mighty deep, are dashed on the rocks, or swallowed up in the merciless waves, we mourn over the catastrophe; but when be bade them farewell, we remembered that they might never return.

But how shall we describe a calamity which has plunged a whole city into agony and tears? A calamity which, to the number and the importance of its victims, added all the circumstances of horror which can well be conceived, to overwhelm the mind! How sudden the burst of destruction! How unexpected its approach, at such a place, and at such a time! What complicated agony, both to the sufferers and to the survivors, attended its fatal progress! But I dare not attempt further to depict a scene from which the mind revolts with shuddering!

Is there a Husband or a Wife who does not feel for those who saw beloved companions writhing in the merciless flames, and sinking in the most dreadful of all deaths, without being able to afford them relief? Is there a Parent who does not feel for those agonizing fathers and mothers, who saw their endeared and promising children torn from them in an hour of unsuspecting confidence and mirth? Is there a Brother or a Sister who does not sympathize with those almost frantic survivors, who were compelled to abandon to their cruel fate relatives dear to them as life? Is there a Patriot who does not feel for the fatal stroke which snatched an amiable and respectable Chief Magistrate from the bosom of a beloved family, and from the confidence of his fellow citizens? Is there a mind capable of admiring the attractive, the interesting, and the elegant, who is not ready to drop a tear over youth, beauty, genius, learning, and active worth, all sinking together in one smoking ruin? Is there a heart alive to the delights of society, and the endearments of friendship, who does not mourn over the melancholy chasm, which has been made in the social circles of that hapless city?—O Richmond! bereaved and mourning Richmond! What shall we say unto thee? How shall we comfort thee? Thy breach is great like the sea; who can heal thee? None but that God who has inflicted the stroke! O that our heads were waters, and our eyes fountains of tears, that we might weep over the slain of the daughter of thy people!

III. We may consider the passage before us as pointing to the moral application of the calamities which it deplores. Read the rest of this entry »

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In All that We Say and Do, Let Us Live to His Glory.

Last year, when we could not tie some Presbyterian event or person to a given date, we had recourse to the Westminster Shorter Catechism. On this day last year, the following was our post, and it seems pertinent this year as well. We pray that all that we have done with our posts has in fact been to the glory of God. May God’s kingdom be firmly established throughout the world. May each of us rest in His grace and prayerfully, obediently seek to be used for His glory.

Remember when this writer said that many Presbyterian people must  have been taking a sabbatical in December?  Well, on this day of December 30, we conclude our substitute study  on The Lord’s Prayer with the last phrase of this prayer. The last Shorter Catechism question [Q. 107] asks, “What doth the conclusion of the Lord’s prayer teach us?” And the answer given is “The conclusion of the Lord’s Prayer, which is, For thine is the kingdom, and the power, and the glory, forever. Amen. teaches us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen.”

David in 1 Chronicles 29:10-13 prayed, “So David blessed the LORD in the sight of all the assembly, and David said, ‘Blessed are You, O LORD God of Israel our father, forever and forever. Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, indeed everything that is in the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as head over all.  Both riches and honor come from You, and You rule over all, and in Your hand is power and might; and it lies in Your Hand to make great and to strengthen everyone. Now therefore, our God, we think You, and praise Your glorious name.’”

All these are arguments to enforce our petitions.  And please notice that they are all based on God, on His works of creation and redemption, on Him alone. You will find no man-made encouragements in this Old Testament text. The conclusion, whether if was truly there originally or not, is God-centered, and whether we use the specific words, or simply other words in our pleading with God, it is a right and noble conclusion to the Lord’s Prayer.

Words to live by:  Our pleading with God must never be based upon our merit, of which we don’t have any in the first place anyhow, but only on the mercy of God. He and He along must receive the praise, and truly His is the kingdom or dominion. His is the power and authority. His is the glory and majesty. May all our prayers, even our most mundane requests, have the glory of God as their greater goal. Amen, and amen.

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Time and again, the Lord has shown Himself faithful.

You would do well to take your Bible this Thanksgiving weekend and begin a study on how often throughout the Scriptures the Lord instructs us to remember His works. And why is that? Obviously, that we should not forget Him, that we should be conscious of His faithfulness, that we should be thankful for His daily providences, and all to the end that we should glorify Him and worship Him, as the Lord alone deserves.

The Psalms are, as we might expect, full of such instruction. To give but a few examples:

We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. (Ps. 44:1)

The works of the LORD are great, sought out of all them that have pleasure therein . . . He hath made his wonderful works to be remembered;… (Ps. 111:2a, 4a)

One generation shall praise thy works to another, and shall declare thy mighty acts. (Ps. 145:4)

Indeed, this is one of those themes of Scripture, which, once your eyes are opened to it, you begin to see it everywhere. Presbyterian history will take a break today, that you might reflect on your own history, and so praise God for all that He is to you.

John Flavel, in his Mystery of Providence, speaks to our point:

Search backward into all the performances of Providence throughout your lives. So did Asaph: ‘I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings’ (Psalm 77:11, 12). He laboured to recover and revive the ancient providences of God’s mercies many years past, and suck a fresh sweetness out of them by new reviews of them.
Ah, sirs, let me tell you, there is not such a pleasant history for you to read in all the world as the history of your own lives, if you would but sit down and record from the beginning hitherto what God has been to you, and done for you; what signal manifestations and outbreakings of His mercy, faithfulness and love there have been in all the conditions you have passed through. If your hearts do not melt before you have gone half through that history, they are hard hearts indeed.

 

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Learning to Wait Upon the Lord.

The Rev. Jacob Jones Janeway [1774-1858] was an early Philadelphia pastor who served initially as an associate alongside the Rev. Ashbel Green. Rev. Janeway was also a close friend and supporter of the early Princeton Seminary faculty.

In October of 1829, Dr. Green decided to accept a call to serve as president of Princeton College, and the people in his Philadelphia congregation, out of respect to his views of duty, made no opposition. Along with this pastoral bond, a union of the colleagues of thirteen years was to be dissolved. Never had there been variance, but always peace, friendship, and harmony. The junior pastor invoked God’s blessing upon his departing friend, and thus it was that Rev. Janeway wrote in his diary:—

October 25, Sabbath.

J.J. Janeway“This day I stood before my people as their sole pastor. Last Tuesday, Dr. Green was dismissed from his charge. Thus a connection which has subsisted between him and me for almost fourteen years has been dissolved. My burden is great, my station very responsible. I feel its importance and my own insufficiency. I am meditating on the promises, and endeavour to trust in God for all needed aid. He hath said, ‘Lo, I am with you always! My grace is sufficient for you. I will never leave nor forsake you!’ Precious promises ! May my faith be strong! What may be the Lord’s will, I know not. I am praying to know it. Sometimes I think of retiring from this place, in the expectation of becoming more useful by having more time for study. The Lord direct me and preserve me from error. When I touched on the dissolution of our connection, my soul felt, and my voice faltered. I have loved my colleague, and he has loved me. May our friendship be perpetual!”

A separation of the two churches was under discussion. As the one in the Northern Liberties had increased, and was now able to sustain the gospel, Dr. Janeway was in favour of the movement. It drew from the people in the new church, expressions of the most ardent attachment, and they urged as their chief objection, their unwillingness to leave his pastoral care. The Presbytery confirmed the separation, and dissolved the pastoral relation. Dr. Janeway was appointed to organize the First Presbyterian church in the Northern Liberties. Fourteen years and more had he served them, and he was honoured of God in building up the church, by increase in the number of their worshippers, and in bringing souls into his kingdom. When he announced to them that he was no longer their pastor, a great sensation was produced, and in the afternoon he laboured to show that the new arrangements were for their good; and finally, to soothe their feelings, it was required by them, that he should continue to preach with them, in exchange with the minister whom they might call. Deeply gratifying to his feelings was the affection manifested, and long was his memory precious among those who heard the gospel from his lips.

” God has given me,” he writes about this time, ” a very conspicuous station. But my ambition is to have a people that love me, and if it were the pleasure of God, I think I could without reluctance, retire from my present charge to one in the country. What avails being known, except deriving from it opportunity for doing good? May I be humble, active, diligent, successful, useful.” So much was his mind exercised on the subject, that after much prayer, it seemed to him to be his duty to resign his charge, though he decided to wait until the ensuing spring. As far as he could see, his mind decided, for reasons which satisfied him then, to seek a place more retired, and where he hoped to live in the hearts of a rural population. He did not fail to confer with his venerable preceptor, and lay his heart bare. In reply, he received the following letter [from Dr. Green], which, for its excellent spirit and Christian friendship, and as exhibiting a specimen of that excellent and holy man, we insert:—

” With much attention and tender concern I have read your last esteemed letter. I enter fully into your meaning, and I think I know your feelings and views. They are, I hope, correct and proper. The desire you cherish may be well founded; and as such, it will meet with the Divine approbation. But let me remind you, that it is usual with the Lord in His divine providence, to make His children wait for the accomplishment, even of those designs which He Himself has excited. In this way, they learn to live by faith, and exercise patience, which last is one of the most difficult to learn and practise, of all the Christian graces. Let what passes in your mind remain there undisclosed, at least for the present; what you impart to me is sacred and secret, but it will not be advisable as yet, to intimate any fixed design of this kind to your people, because it might alienate your best friends, and until the Lord opens another door it would expose you to very unpleasant consequences. Wait for the Lord and upon the Lord in his time, which is always the best. He will help and provide for you, and perhaps sooner than you may anticipate. In the meantime be not discouraged nor uneasy; read the 37th Psalm, exercise trust and confidence in your covenant Lord—all will be well. But remember, a good place is better than a bad change; but, if a change for the better can be effected, it will be a matter of praise and gratitude. It is sufficiently known among your faithful friends, that you contemplate, if practicable, a removal; they will be mindful of you, and do all they can to meet your wishes.”

[excerpt from The Life of Dr. J. J. Janeway, D.D., pp. 185-186.]

Words to Live By:
A pastor once counseled another, “If you don’t know what you should do, stay where you are until you do. I am convinced that God has important work where you are; see it and enter into it zealously until God clearly shows you the next move.”
The heart of man plans his way, but the LORD establishes his steps.” (Proverbs 16:9).

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Joseph Addison Alexander was the third son of the Rev. Archibald Alexander and his wife Janetta (Waddel) Alexander. In modern terms, Joseph was home schooled, and he developed an insatiable thirst for knowledge, pursuing one subject after another as it caught his attention. Eventually he grew to become another of that esteemed early faculty of the Princeton Theological Seminary.

His biographer says of J.A. Alexander that

“…in the midst of all his laborious and diversified pursuits he saved time for the most heart-searching exercises in his closet. He gave himself up to daily communion with his God. He might neglect everything else, but he could not neglect his private devotions. In point of fact he neglected nothing. He moved as by clockwork. The cultivation of personal piety, in the light of the inspired word, was now with him the main object that he had in life. The next most prominent goal that he set before himself was the interpretation of the original scriptures; for their own sake, and for the benefit of a rising ministry, as well as for the gratification he took in the work. The Bible was to him the most profoundly interesting book in the world. It was in his eyes not merely the only source of true and un-defiled religion, but also the very paragon among all remains of human genius. He knew great portions of it by heart….But more than this, the Bible was the chief object of his personal enthusiasm; he was fond of it; he was proud of it; he exulted in it. It occupied his best thoughts by day and by night. It was his meat and drink. It was his delectable reward. There were times when he might say with the Psalmist, “Mine eyes prevent the night watches that I might meditate in thy word, I have rejoiced in the way of thy precepts more than in great riches.” He succeeded perfectly in communicating this delightful zeal to others. His pupils all concur in saying that “he made the Bible glorious” to them. 

Words to Live By: The Bible is the very Word of God—His self-revelation to His people. J.A. Alexander seems to have made Psalm 1 the model and guide for his life. If you have never memorized a portion of Scripture, this Psalm is short and is a great place to start. Setting it to memory, such that you can think on it at various times, will bring real profit.

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
4 The ungodly are not so: but are like the chaff which the wind driveth away.
5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

(Psalm 1, KJV)

 

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Stand Still and See the Salvation of God.

Asa Hillyer was born in Sheffield, Massachusetts, on April 6, 1763. His father was a physician, who served in the army during the Revolutionary War, with young Asa attending by his side in the later years of the War.

Asa entered Yale in 1782, graduating in 1786 at the age of twenty-three. He prepared for the ministry under the guidance of the Rev. Dr. Buell of East Hampton, and completed his studies with Dr. Livingston of the Reformed Dutch Church in New York.

Licensed to preach by the Old Presbytery of Suffolk, Long Island in 1788, he was appointed to supply churches in Connecticut. In 1798, the General Assembly appointed him a missionary to the northern part of Pennsylvania and the western section of New York. His travels lasted for nine weeks and covered some nine hundred miles, preaching almost every day. He was the first minister to ever preach in the region that is now Auburn, New York.

In 1801, Rev. Hillyer was called to serve the First Presbyterian Church in Orange, New Jersey. At that time, this was one of the largest and most influential churches in the State. Hillyer’s ministry was well-received by the congregation, and he remained their pastor for thirty years. In 1833, he resigned his charge and devoted his remaining years to serving as pulpit supply for other churches in the region and to visitation. The Rev. Asa Hillyer died on the evening of August 28th, 1840.

The Rev. James Hoyt wrote a history of this church, titled “The Mountain Society:” A History of the First Presbyterian Church, Orange, N.J. (New York, 1860), and in this history, a full chapter is devoted to Rev. Hillyer’s thirty years as pastor. Among the facets of this chapter, it is notable that there were three marked occasions of revival during Hillyer’s years, 1807-08, 1816-17, and 1832. Of the first of these revivals, there is this striking description of the times prior to the revival:

“But it may not be improper to remark here, that for some time previous to this, everything around assumed a gloomy aspect in regard to evangelical piety. All meetings for prayer except the first Monday in the month, were relinquished. Gambling, horse-racing, intemperance, and dissipation of every kind, threatened all social order with destruction. A moral society had been established for two years, the object of which was the suppression of vice and immorality; but no human effort was able to withstand the torrent of vice which threatened us on every side. At the same time the exertions of Christians were paralyzed; the wise were sleeping with the foolish. This state of things alarmed a few praying people; they agreed to resume a prayer-meeting which had, for the first time in forty years, been relinquished the spring before. This took place about the latter part of July. For a number of weeks not more than twelve or fourteen persons attended; but such fervent and earnest wrestling with God I never witnessed. They prayed as though they saw their children and neighbors standing on the verge of destruction, and that, without an immediate interposition of almighty grace, they were lost for ever.”

“Then in 1807, began a great revival of religion in the town. Ninety-seven joined the church in one day, and about two hundred in all. Fifty, or more, were gathered at Bloomfield.”

“It was soon perceived that our public assemblies were unusually solemn, but no special impression appeared to be made until the third Sabbath in September. In the morning the assembly was addressed on the awful solemnity of a future judgment; and, in the afternoon, from these words: Choose you this day whom ye will serve. This was a day long to be remembered. Such solemnity had not been seen for many years, and many date their first impressions from that day.”

Two things seem remarkable about this account. First, there was the prevailing sinfulness of the wider society in those years. And second, unlike the typical characteristics of a Second Great Awakening “revival”, this occasion was marked by a great solemnity and lack of excitement or passions. Further on in the account, we read that “No attempt was made to work upon the passions…The assembly was unusually solemn. Numbers were evidently pricked to the heart. Their tears, which they made great exertion to conceal, betrayed an awakened conscience…No disturbance was made. All retired in solemn silence.”

Then these last words seem particularly indicative of what we might expect of a true time of revival:

“One evening, after the benediction had been pronounced, the whole assembly stood in solid column. Scarcely an individual moved from his place. Such evidences of deep and heart-felt sorrow I never witnessed before, on any occasion. While all stood in solemn silence, there seemed a great appearance of solemnity than during any part of the previous exercises. Sometimes it seemed we had only to stand still and see the salvation of God. It seemed, indeed, that the Lord was there, and that He gave us an example of His immediate work upon the conscience and heart.

Words to Live By:
If God is going to bring a great turning from sin, it must and can only be His work. It will not be brought about by emotional antics or other man-made contrivances. For our part, may we be earnest in prayerfully waiting upon Him.

Stand in awe, and sin not; commune with your own heart upon your bed, and be still. Selah.
Offer the sacrifices of righteousness, and put your trust in the LORD.
(Ps. 4:4-5, KJV)

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AllenSamuelJSamuel James Allen was a big strapping kid, and a natural at sports.  Born on March 23 in 1899 to parents George and Margaret Allen, Sam grew to excel at football, as well as baseball and basketball. Sam’s parents were immigrants from Ireland, and getting started in America wasn’t easy. Life was tough and it got even harder when his mother died, when he was not yet five years old. World War I and service in the Marines delayed his education, but he managed to complete high school after the war, and by God’s grace was able to enter Princeton Seminary in 1927. Those were troubling years at Princeton, and Sam was one of a small group of Princeton students who followed Dr. J. Gresham Machen over to the newly formed Westminster Theological Seminary in the fall of 1929.

Sam graduated from Westminster in 1930 and was ordained in the Presbyterian Church, U.S.A. In his years at Princeton and Westminster, Sam had developed a good friendship with Dr. Machen, and so it was only natural that he would ask him to preach at his ordination service. The service took place at Sam’s home church, Hope Presbyterian, in South Philadelphia, on May 18th. Dr. Machen took 1 Peter 5:2-4 as his text, and began by reading the Scripture:

2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
3 Neither as being lords over God’s heritage, but being examples to the flock.
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (KJV)

In a biography that Sam’s daughter has written [see details below], she relates that when Machen had read those verses, he looked at Sam and said, “Today, Samuel Allen is called to the holy office of the Ministry of our Lord and Savior Jesus Christ. Let us receive him in love as we present him before God in prayer.” After praying for how the Lord would use Sam in coming years, Dr. Machen preached on why every Christian must strive to live every day to the glory of God, and how God makes that goal possible, by His grace and through prayer.

Less than a month later, Sam was married to his sweetheart Mildred at Tenth Presbyterian in Philadelphia, and the young couple prepared to move to Sam’s first pastoral calling, in Jordan, Montana. Rev. Allen served there until late in 1931, when he answered another call to serve a yoked pastorate at the PCUSA churches in Carson, Leith, and Lark, North Dakota. Greater challenges lay ahead.

In the summer of 1936, Rev. Allen became one of the founding members of the Presbyterian Church of America. Taking a stand for the truths of Scripture meant sacrificing the earthly trappings of property in order to hold on to the spiritual legacy of orthodoxy. Rev. Allen led the majority of his congregations in forming new PCofA congregations.

And aiding the effort, his friend Dr. J. Gresham Machen was glad to accept Sam’s invitation to come to the Dakotas to speak. Dr. Machen already was not well as he departed on the train for North Dakota late that December. He already evidenced a bad cough earlier in the month, something which Allan MacRae had noticed as Dr. Machen spoke on his radio program.

And so it wasn’t surprising then that Machen developed further problems with the stress of travel and the many speaking engagements. Machen’s illness progressed into lobar pneumonia and he died on January 1, 1937. His friend Sam Allen was there with him throughout the ordeal.

Rev. Allen left the Dakotas in 1940 to pastor the Gethsemane Presbyterian Church in Philadelphia. Then in 1948, he moved south and took a church in Port St. Joe, Florida, transferring his credentials to the Presbyterian Church, U.S. (aka, Southern Presbyterian). His last several churches were in Selma, Alabama, where he was pastor of Vine Hill, Memorial, and finally Woodland Heights, in 1954. The Rev. Samuel James Allen entered his eternal rest on November 30, 1954, at the age of 55, having suffered a heart attack the previous day.

Words to Live By:
One of the mottos that Sam Allen lived by was “One thing at a time.” In these days of multi-tasking, Sam’s rule is still a good one to practice, for I think it implies a trust in God’s sovereign control of all things. If we were to try to put that roughly in terms of Scripture, consider these several verses:

Therefore be careful how you walk, not as unwise men, but as wise, making the most of your time, because the days are evil.” (Ephesians 5:15, 16, NASB).

Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:6, NASB).

Trust in the LORD, and do good, so shalt thou dwell in the land, and verily thou shalt be fed.” (Ps. 37:3, KJV)

For Further Study:
One of the delights of preparing today’s post was the discovery of Becky Allen Martin’s biography of her father, titled A Promise Kept: The Life and Ministry of Rev. Sam Allen. You can find out more about the book and how to order it, here.

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