Missions of the Protestant Reformed Churches in America

Covenant PRC Ballymena, Northern Ireland

Covenant PRC Ballymena, Northern Ireland

Website

83 Clarence Street,

Ballymena BT42 3NR, Northern Ireland

Services: 11:00 A.M. & 6:00 P.M.

RevAStewart

Pastor: Rev. Angus Stewart

7 Lislunnan Rd.

Kells, Ballymena, Co. Antrim

Northern Ireland BT42 3NR

Phone: (from U.S.A.) 011 (44) 28 25 891 851

This email address is being protected from spambots. You need JavaScript enabled to view it.

Covenant Reformed News - October 2015

CPRC News Header

Covenant Reformed News

October 2015  •  Volume XV, Issue 18


Only One Opportunity to Believe?


A reader in England asked about an interpretation of the Parable of the Sower (Matt. 13:3-9, 18-23) that he heard a while ago: Does this parable teach that everyone only has one opportunity to believe the gospel, namely, the first time they hear it?

First of all, it is worth pointing out that, if this view were correct, there would be no positive point in witnessing to or praying for anyone whom you know has already heard the gospel, once or more often, and not been converted. No one will ever be saved on their second or subsequent appearances in church and there is no hope to motivate anyone to invite them. Likewise, godly wives have no possibility of winning their unbelieving husbands to Christ after their first encounter with the Word of God (I Cor. 7:16; I Pet. 3:1), for their husbands’ first rejection of the Lord Jesus is tantamount to the unpardonable sin. Moreover, all who claim to be Christians but were not converted when they first heard the gospel (like myself, many readers of the News and various worthies in church history, such as Augustine) are not actually believers but only hypocrites!

One wonders what someone holding this strange interpretation of the Parable of the Sower would say about church discipline. Should the church also only give one opportunity for repentance to the professed believer who is erring? But this would contradict God’s unbreakable Word (John 10:35) in Matthew 18:15-18!

Beside drawing out the necessary implications of this novel view, the most simple and direct way of contradicting this teaching, that unbelief of the first presentation of the gospel that one hears seals one’s destruction, is to look at scriptural evidence to the contrary.

Are we to think that all the 3,000 people saved on the day of Pentecost (Acts 2:41) had never heard the Word preached by Christ or His twelve disciples (Luke 9) or the seventy (Luke 10)? Likewise, is it really the case that the 5,000 men converted in Jerusalem, plus women, had not heard the gospel in the days of Christ’s prodigious public ministry or at Pentecost or through the apostles until the very day on which they believed (Acts 4:4)? Acts 6:7 states, “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.” Are we to conclude that all these people and priests in Jerusalem were ignorant of the gospel all the time before this?

Beside the mass conversions in Jerusalem in the early chapters of Acts, we can point to individuals. Did the penitent thief really only hear the gospel on the day of his crucifixion (Luke 23:39-43)? Are we to assume that ungodly Manasseh, king of Judah, was totally ignorant of the Word of God until the day of his repentance in Babylon (II Chron. 33:11-13)? Yet the Bible expressly mentions God’s Word coming to Manasseh and the people before this (II Chron. 33:10; cf. II Kings 21:10-15)!

Perhaps the most obvious instance of a person in Scripture that refutes this bizarre interpretation of the Parable of the Sower is Saul of Tarsus or Paul the apostle. He well knew the contents of the Old Testament and he heard deacon Stephen’s apologetic speech, for he watched over the discarded garments of those who stoned the martyr (Acts 7). Saul, an ardent Pharisee, would hardly have been ignorant of the teaching of Jesus of Nazareth or that of His disciples and, surely, he heard the gospel from the Christians he hauled away to prison (Acts 8:3). Yet he was only converted later on the Damascus Road (Acts 9).

Having said that various elect people in Scripture were not converted the first time they heard the Word, it is worth mentioning some in the Bible who believed when, it would appear, they were first exposed to the truth of the gospel, such as, Adam and Eve (Gen. 3), Naaman (II Kings 5), the woman at the well and other Samaritans (John 4), Sergius Paulus (Acts 13) and the Philippian jailor (Acts 16).

At least three lessons may be drawn from all this. The first concerns the interpretation of Christ’s parables. Do not press them into making points that are not their purpose. The Parable of the Sower is designed to show, among other things, that not all believe the preached gospel and that those who reject it do so for different worldly and carnal reasons. The imagery of sowing is not to be forced to the point of one sowing, for this is not stated either in the parable itself or its interpretation (Matt. 13:3-9, 18-23).

Second, let us admire the longsuffering of God to His elect. Paul, who had long heard and rejected the gospel of Jesus Christ, declared, “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting” (I Tim. 1:16). Despite all our terrible sins, both before (cf. I Tim. 1:13, 15) and after our conversion, the Triune God does not cast off and reject any of His eternally chosen and blood-bought people. Where would all of us be now, if it were not so?

Third, let us imitate God’s longsuffering, including His patience with us in our foolishness and disobedience, in our witness to, and intercessions for, those outside of Christ. We must “exhort with all longsuffering and doctrine” (II Tim. 4:2). “Cast thy bread upon the waters: for thou shalt find it after many days” (Ecc. 11:1)! Rev. Angus Stewart

------------------------------------------
For a superb exposition of the Parable of the Sower and all Christ’s parables that illustrates how they are to be interpreted properly, read Prof. Hanko’s hardback, The Mysteries of the Kingdom (432 pp.), available from the CPRC Bookstore for £18 (plus £1.80 for UK P&P).
 

The Postponement of Shimei’s Punishment
 

A young lady from Colorado writes, “David previously spared Shimei’s life, though Shimei cursed him, because David knew that Shimei’s wickedness was in God’s hands (II Sam. 16). But, in I Kings 2:8-9, David later tells Solomon to bring Shimei down to the grave with blood. Is this God’s judgment on Shimei (through David) for his cursing David, for David tells Solomon not to hold Shimei guiltless? Is this simply David executing justice as king? Why is it that David now appears to uphold justice? Was it an admirable thing that he upheld justice in the end but was not defensive at first as he confessed God’s sovereignty in II Samuel 16?”

There can be no question about it that Shimei sinned dreadfully when he cursed David during the king’s flight from Absalom his son. The event is recorded in II Samuel 16:5-14. Abishai, one of David’s top generals, wanted to kill Shimei but David prevented him from doing that.

David’s belief in, and confession of, God’s absolute sovereignty over the sins of  wicked Shimei is amazing! “And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day” (II Sam. 16:10-12).

Shimei’s cursing of David was worthy of death because Shimei was one who believed that Saul and his sons should still have been on the throne of the nation. He did not believe, as God Himself had made clear, that God had deposed Saul and his sons for disobedience, and that David was the man of God’s choice.

Further, Shimei cursed God’s magistrate and thus violated a fundamental principle of God’s law, namely, that one has to honour and be in submission to those in authority over them, as the fifth commandment requires.

It is also quite possible that Shimei knew that David was in the line of Christ and was king as a type of Christ. After all, Jacob had already prophesied that Christ would come from the tribe of Judah (Gen. 49:10) and not from the tribe of Benjamin, from which tribe Saul came. It may very well be that Psalm 89 had already been written, in which psalm David is said to be the one whose son would build the temple of God and sit on the throne.

David humbled himself and endured Shimei’s cursing because he received his ignominious flight from Absalom as God’s chastening. God had told David, through Nathan the prophet, that the sword would never depart from his house after his sin of adultery and murder (II Sam. 12:9-10). Only God could remove His chastening hand from David.

II Samuel 19:18-23 tells us that upon David’s restoration to the throne, Shimei, fearful of his life, begged to be forgiven. Again, David promised not to execute him. The Bible does not tell us why but the reason may be that David did not want to mar with bloodshed that happy day when he was restored to the kingdom.

Whatever reasons David may have had, he left some matters undone and, on his death bed, he charged Solomon, his son and successor, to take care of them (I Kings 2:5-9). There were men who had committed grave sins and had never been punished for them.

Joab was executed for his murder of Abner, the general of Saul and Ishbosheth, and Amasa, the newly appointed general of David’s armies, and for his part in the conspiracy to put Adonijah, David’s fourth son (II Sam. 3:4), on the throne instead of Solomon (I Kings 2:28-34).

Adonijah, who conspired to make himself king instead of Solomon, was executed only after he asked permission to marry Abishag, a concubine of David (I Kings 2:13-25). Perhaps he was only killed then because Solomon interpreted his request as implying that Adonijah was going to mount a second attempt to gain the throne. It seems to have been a custom in those days that a successor to a king’s throne also took the concubines as his own (II Sam. 3:7-8; 16:21-22).

Abiathar also deserved to be executed, for he joined Adonijah in his conspiracy to become king, but was spared because, as a priest of God, he had served David well. Nevertheless, he was deposed from his office (I Kings 2:26-27).

Solomon initially spared Shimei from a deserved death but told him to stay within Jerusalem. When he disobeyed, he was executed. He showed by his disobedience that he had no more respect for Solomon than he did for David and that he was not truly sorry for his sin. Though he was initially spared by both David and Solomon, he brought upon himself just judgment when he showed he had not genuinely repented (I Kings 2:36-46).

When we were children, my father said that David spared Joab because David was afraid of Joab and that, towards the end of his life, David wrongly left the “dirty work” of meting out justice upon those who deserved it to Solomon because he knew Solomon was very wise and so would know how to handle these difficult matters. Moreover, my father reckoned that David no longer had the energy to shed more blood, something he had done all his earlier years as king. The reader may judge whether these comments are a fair analysis of the situation.    Prof. Herman Hanko
 

--------------------------------------------------------------
 
For more on Shimei, listen to or watch “Absalom and His Rebellion (II),” 9 sermons on II Samuel 15:24-18:33), available on the CPRC website and in an attractive box set on CD or DVD for £10 (inc. P&P in the UK) from the CPRC Bookstore.

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: www.cprc.co.uk • Live broadcast: www.cprf.co.uk/live
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851  
This email address is being protected from spambots. You need JavaScript enabled to view it. • www.youtube.com/cprcni • www.facebook.com/CovenantPRC


Reformation Lecture

"Jan Hus: His Martyrdom and Ecclesiology"

Speaker: Rev. Angus Stewart

Friday, 30 October
 7:30 PM

at Covenant Protestant Reformed Church
(83 Clarence Street, Ballymena, BT43 5DR)

ALL WELCOME!

Unable to come? This lecture will be streamed live
 



S. Wales Lecture

"Spiritual Gifts"

Speaker: Rev. M. McGeown

Thurs., 19 November
7:15 PM

at The Round Chapel
(274 Margam Rd., Port Talbot, SA13 2DB)

Looking for Gifts?

Check out the CPRC Bookstore for quality Reformed commentaries, devotionals, biographies, children's materials and more
www.cprf.co.uk/bookstore.htm

The Seven Churches
in Asia

12 sermons on
Revelation 2-3 on CD or DVD
in an attractive box set

Nowhere in all Scripture does Christ Himself evaluate churches so penetratingly and succinctly as in Revelation 2-3: seven churches, one after the other, with their strengths and weaknesses, commendations and rebukes, promises and threats. What are the great issues in the church according to Jesus Christ? How does your church fare in His eyes? What are the lessons for congregations in the 21st century?

£12/box set (inc. P&P)

Listen free on-line or   
Post orders to: 
CPRC Bookstore,
c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR

Make cheques payable to “Covenant Protestant Reformed Church.” Thank you!

Read more...

Covenant Reformed News - September 2015

CPRC News Header

Covenant Reformed News

September 2015 • Volume XV, Issue 17


The Rock Whence We Are Hewn (4)


We conclude our exposition of Isaiah 51:1-3 with the third verse: “For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody.” Here God promises to console devastated Zion by making it like the Garden of Eden so that His people will rejoice.

Do you see the Spirit’s method in our text? The first problem was the lack of numbers in the church, so the Holy Ghost points to a person, Abraham, noting how Jehovah multiplied his seed (1-2). The second issue is the desolation of Jerusalem, so God reminds us of a place, Eden, pledging that His people will dwell in paradise (3).

The Holy Spirit in Isaiah 51:3 recalls us to the words He inspired in Genesis 2, such as the following: “And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food ... And a river went out of Eden to water the garden ... And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat” (8-9, 10, 15-16).

In other words, our text promises that the “waste places,” “wilderness” and “desert” of Zion will be transformed into a new Garden of Eden, with the greatest fertility and blessedness (Isa. 51:7).

So what is the fulfilment of Isaiah 51:1-3? The first stage of the fulfilment is the return from the Babylonian captivity. The number of the people of God increased (1-2) but not massively, however. In fact, the largest group of returnees was only about 50,000 (Ezra 2; Neh. 7). Jerusalem was rebuilt with houses, city walls and a temple that was much smaller than Solomon’s, but it was not like Eden (Isa. 51:3)!

The second stage in the fulfilment of our text is the first coming of Jesus Christ, His substitutionary sufferings on the cross for His elect and the outpouring of the Holy Spirit. As regards numbers (1-2), our Saviour is now gathering His catholic or universal church, which consists of millions and millions of Jews and Gentiles. The people of God in the New Testament age are much more numerous than in the Old Testament, with more being gathered every day all around the world. But what about the land (3)? Has the world become like a new Eden? No!

The third and final stage in the fulfilment of Isaiah 51:1-3 awaits Christ’s glorious, bodily, second coming. Then the whole catholic or universal church of all ages consisting of millions upon millions upon millions of people will be gathered unto Him (1-2). As regards the land promise (3), all the people of God will enjoy the rich blessedness of everlasting life in the new heavens and the new earth, which will be far better than Eden—more wonderful and completely unloseable!

Isaiah 51:3 speaks twice of “comfort.” This is a frequent and blessed word in the second “half” of Isaiah (Isa. 40-66). In fact, the second part of the evangelical prophet begins with two occurrences of this word: “Comfort ye, comfort ye my people, saith your God” (40:1). The church’s comfort consists in the fact that “her iniquity is pardoned” (2). Isaiah then introduces John the Baptist, the Lord’s forerunner: “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it” (3-5; cf. Matt. 3:3; Mark 1:3; Luke 3:4-6; John 1:23).

Jesus Christ is “the Lord” and “our God,” whose “way” or “highway” John prepared (Isa. 40:3). Our Saviour is “the glory of the Lord” who was “revealed” so that “all flesh”—people all around the world—have seen Him by faith (5).

John’s message also includes a comparison between the transitoriness of mankind and his goodness, and the abiding permanence of the Word of God: “The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (6-8).

Not just John the Baptist but even Zion proclaims, “Behold your God!” (9). The church’s God is heralded as a strong and tender shepherd: “Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young” (10-11).

Within this framework of comfort, and building upon it, Isaiah 51:1-3 holds out the consolation of the increase of the church with more to be added with the return from the Babylonian captivity and throughout the New Testament age until our Lord comes again (1-2), for God is not willing that any of His beloved, elect people should perish but that all of them should come to repentance (II Pet. 3:9). Moreover, our comforting hope is not only the bliss of heaven with Christ after death, but especially the new creation, the perfect paradise of the far greater Eden (Isa. 51:3)! Rev. Angus Stewart

The Work of the Holy Spirit (3)

In 2008, the British Reformed Fellowship (BRF) held its tenth biennial conference at the Share Centre on the shores of Lough Erne in County Fermanagh, N. Ireland. The subject was “The Work of the Holy Spirit.” Later, the speeches and sermons were published in book form. One reader recently asked me a series of questions about the contents of the book, wanting to have the answers included in the News.

His second question reads,“What is the difference between the Spirit now as the Spirit of the risen Christ rather than just the Spirit of Christ? You mention that the Spirit could not work the reality of salvation because all he had to use was a picture book [The Work of the Holy Spirit, p. 34]. Could you expand on that? I think the footnote on page 35 goes a long way to answering that—the anointing teaches you all things (I John 2:27). The Spirit of truth ... and more truth than before! On the next page you say it was difficult for Old Testament saints to pray and impossible for them to call God ‘Father.’ But nevertheless many examples can be found and there are instances where Israel calls God ‘Father.’”

Of the questions he asked me, two remain to be answered. The first one has to do with the question that arises out of statement I made that the Spirit of Christ, poured out on Pentecost, was poured out in heaven as well as on earth. The questioner wanted to know what difference the outpouring of the Spirit made in the lives of the saints in heaven.

We know very little of what heaven is like and we face great difficulties in trying to know what precisely happens in heaven. But, given the fact that the Holy Spirit of Christ is the One who binds all the saints together in the one body of Christ, this must, of necessity, include the saints in heaven, for they are one with the saints on earth.

We must also remember that Christ had not yet come into our flesh to accomplish His glorious work of redemption in His death, resurrection and exaltation. The devil still had access to heaven to slander the saints and fight with Michael (Job 1:6-12; 2:1-7; Rev. 12:7-10; Jude 9). What a tremendous difference came about when our Lord ascended on high and was crowned as universal king: king over the whole earthly and heavenly creations, king over His beloved church, king over the devil and his demons, king over all!

To mention only what I discussed in the last News, just as saints on earth became prophets, priests and kings under Christ by the Spirit of Christ, so it was also in heaven. It is impossible to say what difference that great event made in the lives of the saints in heaven to see Christ Himself and to be prophets, priests and kings under Him. But different it was: vastly different!

The second question that still needs answering concerns the Old Testament saints calling God “Father.” I had said that this was rare, if indeed it ever happened. The questioner challenges this assertion. He cited no texts and I would be interested in receiving from him a list of such verses.

There is one point that does need to be made, however. God repeatedly addressed Israel as His “son,” His “firstborn” (Ex. 4:22; Jer. 31:9, 20). In that sense of the word, the nation as a whole, taken in its organic unity, is God’s son for He is the nation’s “father” (Deut. 32:6; Jer. 31:9) and was addressed by Israel as such (Isa. 63:16; 64:8). God called Israel His son when He led them out of the land of Egypt by signs and wonders. Israel as a nation recognized that it was the son of God because He had delivered the nation from the bondage of Egypt, a picture of the bondage of sin. It was, for the nation, Israel’s regeneration, Israel’s second birth. This is the reason why Hosea, referring to this event, says, “When Israel was a child, then I loved him, and called my son out of Egypt” (Hos. 11:1).

But, do not forget that Joseph and Mary were commanded by God to flee from Herod’s bloody sword because, as Matthew tells us, Hosea had prophesied this. We read that Joseph “took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son” (Matt. 2:14-15). Hosea was speaking of Christ who was present in Israel—in Israel’s loins. God called Christ out of Egypt when Israel was delivered.

The only Old Testament references to God’s being the “father” of an individual who is His “son” involve the anointed King Jesus, typified by Solomon (II Sam. 7:14; I Chron. 17:13; 22:10). Jehovah calls Christ His “firstborn” (Ps. 89:27) who cries out to Him, “Thou art my father” (26). In Psalm 2, the Most High addresses “his anointed” (2) as “my king” (6) and “my Son” (7). God’s “Son” (12) is “begotten” of Him (7).

The point is that the New Testament calls us sons (or daughters) of God as individuals only because we belong to Christ who is the Son of God who has come into our world and died for our sins. Only because we belong to Christ can God possibly be our Father—as He is Christ’s Father. Only, therefore, because we have the Spirit of Christ, whom the old dispensational saints did not possess, can we call God our Father.

Thus Galatians 4:4-7 states, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.”

The disciples must have been momentarily stunned when Jesus, teaching them how to pray, said that they must begin their prayers with the words, “Our Father.”

To appreciate what the old dispensational saints lacked is to appreciate what we now have in the cross, resurrection and Spirit of Christ! Prof. Herman Hanko

--------------------------------------------------------------
The 180-page softback book by Profs. Hanko and Engelsma entitled The Work of the Holy Spirit to which Prof. Hanko refers in this series of articles is available from the CPRC Bookstore for just £5.50 (inc. P&P). Simply contact the Bookstore or order on-line through the CPRC website.

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: www.cprc.co.uk • Live broadcast: www.cprf.co.uk/live
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851
This email address is being protected from spambots. You need JavaScript enabled to view it.www.youtube.com/cprcniwww.facebook.com/CovenantPRC
Read more...

Covenant Reformed News - August 2015

Covenant Reformed News

August 2015 • Volume XV, Issue 16


The Rock Whence We Are Hewn (3)


In the last two issues of the News and in this issue and the next, we are considering this glorious prophecy of Isaiah: “Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody” (51:1-3).

In last month’s News, we drew attention to the word “alone” in Isaiah 51:2: “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.” In order to understand the significance of the little word “alone,” let us consider the life of Abraham as recorded in Genesis 11-25, in connection with God’s covenant with the patriarch and his seed.

Abraham was an idolater in Ur of the Chaldees (Josh. 24:2). There were many idolaters in that city, but Isaiah 51:2 states that God “called him alone.” “But what about Terah, Abraham’s father?” someone might object. Abraham was the one who was principally called (Acts 7:2-3) and his father merely accompanied him. Terah never even reached the promised land, for he died in Haran (Gen. 11:32). “But what about Lot, Abraham’s nephew?” Though he made it to Canaan, Lot left Abraham (Gen. 13; 19).

God promised Abraham that He would multiply his seed, so that they would be as numerous as the stars of the heavens and the sand on the beach. Jehovah would make of Abraham a great and mighty nation, and all of the families of the earth would be blessed in him.

There was just one problem! Abraham was an old man—too old to beget children—and Sarah was an old woman—too old to bear children.

Yet whom did God call out of Ur? Just one man—not many men—and that when he and his wife were past having children. As Romans 4:19 puts it, “his own body [was] now dead” (as regards having children) and there was also the barrier of “the deadness of Sara’s womb.”

The rest of the Abrahamic narrative develops this theme. Time and time again, God repeats His promise to Abraham of a vast number of children as his descendents. We read of Abraham’s unbelieving and sinful arrangement with Hagar and the birth of Ishmael, with all the grief that caused (Gen. 16). Finally, Abraham and Sarah have a boy! She was 90 and he was 100. They called their son, Isaac, which means laughter!

Even then, God told Abraham to offer Isaac as a sacrifice, in order to test and purify the old man’s faith (Gen. 22). Later, Abraham’s servant goes to great lengths to obtain a godly bride for Isaac, lest he marry a pagan girl from Canaan (Gen. 24).

Let us now think of this narrative and subsequent history in terms of numbers. Abraham and Sarah are first introduced as two dry sticks, as you might say. After many years and various wrong turns, the chosen son, Isaac, is born, of whom God said, “In Isaac shall thy seed be called” (Rom. 9:7; Gen. 21:12; Heb. 11:18). Later, elect and beloved Jacob is born to Isaac and Rebekah, along with his twin, reprobate Esau, whom God hated (Rom. 9:13). Jacob has twelve sons. When they marry and have children, his family numbers seventy. At the time of the exodus from Egypt, Israel consists of more than two million. In the reigns of David and Solomon, Abraham’s descendents are even more numerous.

Now we can understand the text: “look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged” (Isa. 51:1). That is, consider your origin, consider your origin historically, consider your origin historically in Abraham and Sarah: “Look unto Abraham your father, and unto Sarah that bare you” (2).

Now think about the three verbs in the remainder of verse 2: “for I called him alone, and blessed him, and increased him.” God “called” Abraham with the effectual call to salvation in Jesus Christ in the promised land. Jehovah “blessed” him with covenant blessings according to His covenant promises. The Almighty “increased” Abraham so that that one man’s seed grew to seventy and even to millions. This is a wonder of grace! The whole inspired narrative underscores repeatedly and in vivid ways the amazing truth that God alone did it and not man, to whom this was impossible.

Thus the message to Isaiah’s readers, heart-broken over the smouldering ashes of Jerusalem, is that God has multiplied His people from very small beginnings before. He can do it again and He will do it again!

Those who believe this promise are the true children of Abraham (for they follow in their father’s footsteps) and chips off the old block, so to speak, for God “is able of ... stones to raise up children unto Abraham” (Matt. 3:9). Just like us believing Gentiles!

This then is the connection between verses 1 and 2 of Isaiah 51: “look unto the rock whence ye are hewn” (1), that is, “Look unto Abraham your father” (2). This is not in conflict with looking to the living God in Jesus Christ, as we are commanded to do in Isaiah 45:22: “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else,” for six chapters later we are also exhorted, “Look unto Abraham your father” (51:2).

The call to look at Abraham does not mean that he is the object of our faith, as if we are saved by believing in the patriarch. Rather, we look at Abraham to see what God did for him in Jesus Christ. This is a standing lesson to the church, for just as Abraham was once numerically small, so God blesses His church by increasing her.

Next time, we will conclude our study of Isaiah 51:1-3 by looking more closely at the beautiful promise of verse 3 and how the whole passage is fulfilled. Rev. Stewart

The Work of the Holy Spirit (2)

In 2008, the British Reformed Fellowship (BRF) held its tenth biennial conference at the Share Centre on the shores of Lough Erne in County Fermanagh, N. Ireland. The subject was “The Work of the Holy Spirit.” Later, the speeches and sermons were published in book form. One reader recently asked me a series of questions about the contents of the book, wanting to have the answers included in the News.

His second question reads,“What is the difference between the Spirit now as the Spirit of the risen Christ rather than just the Spirit of Christ? You mention that the Spirit could not work the reality of salvation because all he had to use was a picture book [The Work of the Holy Spirit, p. 34]. Could you expand on that? I think the footnote on page 35 goes a long way to answering that—the anointing teaches you all things (I John 2:27). The Spirit of truth ... and more truth than before! On the next page you say it was difficult for Old Testament saints to pray and impossible for them to call God ‘Father.’ But nevertheless many examples can be found and there are instances where Israel calls God ‘Father.’”

These are good questions: apparently my presentation at the conference was not as clear as one could wish. I appreciate the opportunity to expand on these things further.

I must, however, make one correction. I did not distinguish between the Spirit of Christ and the Spirit of the risen Christ. Rather, I distinguished between the work of the Spirit in the church of the old dispensation and the work of the Spirit that was given to Christ at the time of His exaltation (Acts 2:33).

It is true, though, that there was a certain manifestation of the Spirit of Christ in the old dispensation but then the same is true of Christ Himself, who appeared in the old dispensation as the Angel of Jehovah. So also the Old Testament prophets could not have spoken in such an (almost) New Testament way (e.g., Isa. 53) without speaking in the church of the knowledge given to them by the Spirit, who revealed to them the things of Christ.

However that may be, and without going into the question in detail, there are especially two ways in which the work of the Spirit in the old dispensation differed from the work of the Spirit in the new dispensation. The first is that the Holy Spirit always does His work in the hearts of the people of God through the Word! It is never any different. He binds Himself in an unbreakable bond to the objective Word of God and always works through it. But in the old dispensation, the Word of God came to the church through types and shadows. Christ had not yet come. All the church had were pictures of Chist and His wonderful works.

As everyone knows, as nice and as accurate as a picture may be, it is not the reality. I cherish a picture of my wife, but I would far and away rather have her with me. So it was with the Old Testament church. The Word that came through pictures, which the Holy Spirit used, was subject to the same limitations as a picture always is.

In the new dispensation, with the work of Christ and the reality embodied in the New Testament Scriptures, the Spirit gives us a much clearer understanding of the great mystery of godliness, God become flesh (I Tim. 3:16). We see the reality, not a picture.

The second difference between the work of the Spirit in the old dispensation and the new was that God’s people did not hold the office of believers. I do not say that they were not believers, for they were. Read Hebrews 11. But they did not hold the office of believers.

That office of believers had three aspects to it: the offices of prophet, priest and king. No believer held these offices in the old dispensation. The result was that these offices were held by individuals who were chosen by God, anointed with oil and given their assigned work by Him.

If an Israelite wanted to know the will of God, he had to go to a prophet. If the nation wanted to worship God, they had to go to a priest who would make the necessary sacrifices. And when there was no king in Israel, every man did that which was right in his own eyes (Judg. 21:25).

Each saint in the new dispensation, through the work of the Spirit of Christ, is, in his own right, a prophet (I John 2:27), a priest who can worship God anywhere and at any time (I Pet. 2:5), and a king who rules his own life under Christ, as one who knows and does God’s will (Rev. 1:6).

These are fundamental differences. And we ought to be thankful for the work of the Holy Spirit, who brings us the reality of Christ and all He did through the infallible Scriptures.Prof. Hanko

---------------------------------------------

Westminster Confession VII: “5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come, which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the Old Testament. 6. Under the gospel, when Christ the substance was exhibited, the ordinances in which this covenant is dispensed are the preaching of the word, and the administration of the sacraments of Baptism and the Lord’s Supper; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not therefore two covenants of grace differing in substance, but one and the same under various dispensations.”
Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: www.cprc.co.uk • Live broadcast: www.cprf.co.uk/live
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851
This email address is being protected from spambots. You need JavaScript enabled to view it.www.youtube.com/cprcniwww.facebook.com/CovenantPRC
Share
Tweet
Forward

Reformation Lectures

"Jan Hus: His Martyrdom and Ecclesiology"

This year is the 600th anniversary of the martyrdom of the Czech pre-Reformer Jan Hus, who was burned at the stake at the Council of Constance in southern Germany in 1415. Join us at this special Reformation lecture to learn of this great man, what he stood for and what the lessons are for us today.

Speaker: Rev. Angus Stewart

----------
S. WALES

Thursday, 8 October
7:15 PM

at The Round Chapel
(274 Margam Rd., Port Talbot, SA13 2DB)

----------
N. IRELAND

Friday, 30 October
7:30 PM

at Covenant Protestant Reformed Church
(83 Clarence Street, Ballymena, BT43 5DR)

ALL WELCOME!

Faith Made Perfect


by Herman Hanko
304 pp., hardback

This eminently practical book by Prof. Hanko gives instruction for living the Christian life in many of its aspects. A salient feature is the relation between justification and works, which James explains by the examples of Abraham and Rahab. Buy Hanko on James and benefit spiritually!

£16.50 (inc. P&P)


Order on-line or
Post orders to:
CPRC Bookstore,
c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR

In N. America, please
order from the RFPA

Make cheques payable to “Covenant Protestant Reformed Church.” Thank you!


The Abolishing of the Ceremonial Law

8 classes on
Belgic Confession 25 plus
3 sermons on Hebrews 13
on CD or DVD in an attractive box set

What is the ceremonial law of the Old Testament? How did this law increase and decrease through the Scriptures? How would you prove its abolition from the New Testament and even the prophecies of the Old Testament? How does this enrich our understanding of Jesus Christ, Christian liberty and the unity of the Scriptures?!
£12/box set (inc. P&P)

Listen free on-line or
Post orders to:
CPRC Bookstore,
c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR

Make cheques payable to “Covenant Protestant Reformed Church.” Thank you!

Read more...

Covenant PRC N.Ireland Newsletter - August 2015

Our sister church in Northern Ireland, Covenant PRC, Ballymena, has just released her latest newsletter. In this August 2015 issue her pastor, Rev.Angus Stewart, reports on the latest activities inside and outside the congregation, with special mention of their trip to the U.S. and the Haak's visit to Northern Ireland while they were absent.

Updates are also provided on their witness in their community and country, through their website, lectures, sermons, and printed materials.

Be sure to read this newsletter below to be better informed of what our "sister" and her pastor are doing in the British Isles. This newsletter is also attached here in pdf form (see below).

CPRCNI Newsletter Aug2015 Page 1

CPRCNI Newsletter Aug2015 Page 2

Read more...

Covenant Reformed News - June 2015

CPRC News Header

Covenant Reformed News

June 2015 • Volume XV, Issue 14


The Rock Whence We Are Hewn (1)

In the sixth century BC, Jerusalem was devastated by the Babylonians. Its temple, its palace, its houses, its city walls—all were reduced to rubble by the ungodly invaders. Along with that, there were very few people of God left. Many were slaughtered or died of famine or diseases. Others were scattered, never to return, and many apostatized.

It is harder for us to understand their deep grief at the physical desolation of Jerusalem, for many of us have never experienced anything like this; we probably have more of a sense of their hardship due to their fewness.

So what does Isaiah do, by the inspiration of the Holy Spirit, to encourage God’s small band of afflicted people? What does he draw upon from earlier biblical history? First, he has recourse to the Abrahamic covenant and the narrative concerning Abraham and Sarah in Genesis 11-25. Second, the prophet writes of Eden, the paradisaical garden of the Lord in Genesis 2-3.

This is what we read in Isaiah 51:1-3: “Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody.”

The introductory address, “Hearken to me, ye that follow after righteousness” (1), does not refer to those Israelites who sought after righteousness by works and who went about to establish their own righteousness. “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone” (Rom. 9:31-32; cf. 10:3).

Instead of self-righteous hypocrites, God is here speaking to the godly, those who fear the Lord and obey the voice of His servant, the Messiah (Isa. 50:10); those who know righteousness, those who have God’s law in their heart (51:7).

The righteousness of these people is the imputed righteousness of justification (45:24-25). They are also righteous with the infused righteousness of sanctification so that they obey God’s Word not to merit but out of gratitude. They “follow after righteousness” (51:1) by pursuing it diligently.

Let us earnestly follow after righteousness in God’s way and “hearken” to the prophet in the next issue of the News. Rev. Angus Stewart

Interpreting Old Testament Prophecy (2)

A brother from continental Europe writes, “In a recent conversation, I was told that, when Jesus comes back, He will arrive on the earth on the Mount of Olives (Zech. 14:4) and come through the Golden Gate. I found it a really strange and false idea, but I couldn’t think of a good argument against it. (Personally, I reckon it’s senseless to talk about the place of Christ’s return as, first, it shall be seen from each point of the earth, and also the earth and heavens shall be destroyed, and, second, we cannot imagine that event and the Bible also uses only pictures for illustrating it.) If you have a brief answer, that would be nice for me.”

I answered the question that is quoted above in the last News by addressing the issue of hermeneutics or the interpretation of Old Testament prophecy. Now I have two additional points that I would like to make, before presenting positively the meaning of Zechariah 14:4.

1) The first point is a question that arose out of what I wrote last time (it would be good if you would re-read that). That question is: Who are the true children of Abraham?

The premills and Baptists claim that the true children of Abraham are ethnic Jews. Their theology is based on this assumption, that Abraham is the father of Jews only.

The truth is that they are dead wrong. In fact, if a Baptist or premill can show me one passage anywhere in Scripture where the expression “seed of Abraham” or “children of Abraham” is used to refer to Jews only, I will publicly apologize in the News. I am convinced that the Bible never uses the expression “seed [or children] of Abraham” to refer to Jews only.

The expression is found early in sacred history. It is used in connection with the establishment of God’s covenant with Abraham. This important event is recorded for us in Genesis 17. There God tells Abraham, “I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee” (7).

God Himself explains what He means by “thy seed after thee.” He speaks of an “everlasting covenant.” It seems to me that this term does not and cannot mean, as Baptists insist, that God establishes a temporal covenant with Abraham. If such is the case, words no longer have meaning.

I know, the Baptists say that the word “everlasting” in Scripture sometimes means “temporal” or “a long time.” It is more than passing strange that those who are so insistent on interpreting Scripture literally, should suddenly want to interpret “everlasting” as “temporal.” Are they not being “hoisted on their own petard”?

But, if that is not enough, to God the question of who are true children of Abraham is so important that He even changed the patriarch’s name from Abram to Abraham to express in his name that Abraham is not, most emphatically not, the father of Jews only, but also of the Gentiles: “Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee” (5).

Paul underscores this truth in Romans 9:6-8: “For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” What can be gained by denying this flat-out contradiction of the premill position?

Galatians 3:28-29 is also important in this connection: “There is neither Jew nor Greek ... And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

2) The second point that needs to be made is a refutation of the claim of the premills that they alone take Scripture literally.

I see no need to go into this in detail. The fact of the matter is that the premills themselves do not take Scripture literally and cannot do this. But what is more serious is that by their claim they make the Bible a rather dull book. They are forced to deny that Scripture has in it all kinds of figures of speech: metaphors, similes, apostrophes, symbols and many other sorts of figures. God’s Word is a beautiful book, even as a literary masterpiece. Figures of speech make the truths of Scripture come alive and these figures often carry us away with their pointed and sharp truth.

But, more importantly, by means of figures of speech, Scripture makes clear to us that this earthly (from which all figures of speech are taken) is created after the pattern of the heavenly; that the heavenly is the true reality, while the earthly is the shadow. And, at the same time, these figures of speech tell us to look ahead to that reality that is to come, when this earthly shall be redeemed by Christ and made like to the heavenly.

By rendering ineffective the many figures of speech, the premills also take away the rich, beautiful and important types in the old dispensation that pointed God’s people then, and point us now, to new dispensation realities. The whole subject of types is most interesting and enlightening. Study the subject.

Let us now have the text to which the brother refers, as well as the next verse, with which it is very closely associated, clearly set before us: “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east thereof and toward the west thereof, and there shall be a very great valley; and half of the mountain shall move toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee” (Zech. 14:4-5).

Below is the positive explanation of the passage given by my son, Pastor Ron Hanko, in his recent book The Coming of Zion’s Redeemer, a commentary on Haggai, Zechariah and Malachi.

“The literalists believe that Christ will actually stand on the Mount of Olives and that it will split in two when he returns a thousand years before the end to establish an earthly kingdom with Jerusalem as its center. The rest of this chapter, when compared with Revelation 21 and 22, shows that this interpretation is faulty. Even in the prophetic language of the Old Testament, the reference is obviously to the end of all things and not to some period a thousand years before the end.

Especially the last words of verse 5 remind us of the end. The coming of the Lord with his saints is not some coming long before the end, but at the very end. In 1 Thessalonians it is announced by the last trump, not a trump that will be followed by many others. In Jude it is part of his coming for final judgment ...

Christ’s standing on the Mount of Olives, as so much of the book of Zechariah, is symbolic. The point is that through the coming of Christ, God’s people will escape the judgment that is coming—a way of escape will be provided them, something like their escape from Egypt. The walls of the valley that is made between the two halves of the Mount of Olives will be on each side of them like the waters of the Red Sea, and the presence of the Lord will overshadow them as the pillar of cloud and fire did in the days of Moses. They will be protected on every side.

The Mount of Olives stands on the east side of the city of Jerusalem and guards the city on that side. It also, however, cuts off a quick escape from the city on the east, except that in this case God provides a way. The picture is of Jerusalem surrounded by enemies on the north, south, and west, but God opens a way through the mount so that his people are able to abandon the city and escape the city to the east, toward the rising sun.

The passage does not speak of the place to which they escape. The valley of the mountain is the valley that God makes through the Mount of Olives, part of the way of escape. That they escape to the east suggests that their refuge is finally heaven, for in the east the sun rises, and according to Malachi east is the direction from which Christ also comes as the rising Sun of righteousness.

Having escaped, they find their way back to Jerusalem, not Jerusalem as they knew it, nor Jerusalem as it once existed, nor Jerusalem as it comes under the judgment of God, but a Jerusalem that knows no night, from which flow living waters, a Jerusalem in which even the bells of the horses are holy, a new Jerusalem. The picture is somewhat confusing, but the reality is not. The message is the important thing. One must simply overlook the fact that having escaped Jerusalem they are found again in Jerusalem as a place of refuge. The truth is that, having escaped this world, they find their way to heaven” (The Coming of Zion’s Redeemer [Jenison, MI: RFPA, 2014], pp. 394-395).

This book is available from the CPRC Bookstore for £22 (inc. P&P in the UK) or from the RFPA in the US. Prof. Herman Hanko

CPRC Visiting Ministers

Rev. Carl Haak, pastor of Georgetown Protestant Reformed Church and speaker on the Reformed Witness Hour radio broadcast, will be preaching in the CPRC on 19 July and 2 August and in the Limerick Reformed Fellowship on 26 July. Rev. Martyn McGeown of the Limerick Reformed Fellowship will preach in the CPRC on 26 July. All are welcome!

Rev. Stewart's USA Schedule

12 July - 9:30 AM preaching and presentation in Kalamazoo PRC in Michigan
12 July - 5:00 PM preaching and presentation in Cornerstone PRC in Indiana
19 July - 9:30 AM preaching in Loveland PRC in Colorado
19 July - 7:00 PM preaching and presentation in Loveland PRC in Colorado
26 July - 9:30 AM and 7:00 PM preaching in Loveland PRC in Colorado
2 August - 9:30 AM preaching and presentation in Georgetown PRC in Michigan
2 August - 6:00 PM preaching and presentation in Grace PRC in Michigan

Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: www.cprc.co.uk • Live broadcast: www.cprf.co.uk/live
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851
This email address is being protected from spambots. You need JavaScript enabled to view it.www.youtube.com/cprcniwww.facebook.com/CovenantPRC

N. Ireland Lecture

"What is a Protestant?"

Speaker: Rev. Angus Stewart

Friday, 26 June
at 7:30 PM


at Portadown Town Hall
(15 Edward Street, Portadown, BT62 3LX)

ALL WELCOME!
----------

South Wales

"The Holy Spirit"


Speaker: Rev. M. McGeown

Thursday, 2 July
7:15 PM


at The Round Chapel
274 Margam Rd., Port Talbot, SA13 2DB
------------


In the Beginning God


by Homer Hoeksema
144 pp., softback

The conflict between creation and evolution as the explanation of the origin of the world is intensifying, and the truth of God’s inerrant Word is increasingly compromised, even in historically Protestant circles. In the Beginning God by Prof. Homer C. Hoeksema, son of Herman Hoeksema, is written in opposition to all forms of theistic evolutionism and in unequivocal defence of the Bible’s teaching on the Bible.

£5.50 (inc. P&P)

Order on-line or
Post orders to:
CPRC Bookstore,
c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR

In N. America, please
order from the RFPA

Make cheques payable to “Covenant Protestant Reformed Church.” Thank you!

Samson: Strong in Jehovah, Weak
in the Flesh

8 sermons on Judges 13-16 by Rev. Martyn McGeown
on CD or DVD in an
attractive box set

In the book of Judges, Samson is the last judge and the one who
receives the longest treatment (Judg. 13-16). He is also most
people’s favourite judge and, like us, he is both strong in Jehovah
and weak in the flesh. Fascinating historical and practical material!
£10/box set (inc. P&P)


Listen free on-line or
Post orders to:
CPRC Bookstore,
c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR

Make cheques payable to “Covenant Protestant Reformed Church.” Thank you!
Read more...

May 2015 Newsletter from Covenant PRC, N.Ireland

Our sister church in Northern Ireland, Covenant PRC, Ballymena, has just released her latest newsletter. In this May 2015 issue her pastor, Rev.Angus Stewart, reports on the latest activities inside and outside the congregation, with special mention of the Annual General Meeting of the CPRC, the death of two dear saints with ties to the British Reformed Conference, and recent visitors to the congregation.

In addition, Rev.Stewart writes about their upcoming visit to the States (July-August) and his busy preaching and PowerPoint presentation schedule.

Be sure to read this newsletter below to be better informed of what our "sister" and her pastor are doing in the British Isles. This newsletter is also attached here in pdf form (see below).

CPRCNI Newsletter May 2015 Page 1
CPRCNI Newsletter May 2015 Page 2

Read more...
Subscribe to this RSS feed

Contact Details

Denomination

  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • Reading Sermon Library
  • Taped Sermon Library

Synodical Officers

  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.

Synodical Committees

  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • Emeritus Committee
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.

Contact/Missions

  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.
  • This email address is being protected from spambots. You need JavaScript enabled to view it.

Classical Officers

Classis East
This email address is being protected from spambots. You need JavaScript enabled to view it.
This email address is being protected from spambots. You need JavaScript enabled to view it.

Classis West
This email address is being protected from spambots. You need JavaScript enabled to view it.
This email address is being protected from spambots. You need JavaScript enabled to view it.