October 2013

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October 11: Dr. Robert Dick Wilson

11 October, 2013 in October 2013 by archivist | No comments

A Great Loss for Westminster Seminary

wilsonrw02The new orthodox seminary, Westminster, had only been open for two weeks on October 11, 1930, when one of the premier faculty members of that theological institution, and before that, Princeton Theological Seminary,  Dr. Robert Dick Wilson, died suddenly.  He had been blessed with excellent health most of his teaching career.  But after a brief week of illness, he went into the presence of the Lord.

This writer’s father, who studied under Dr. Wilson at Princeton from 1927 to 1929, told me that Robert Dick Wilson planned his life in three phases. Phase one was to learn all the extant languages of, or related to, the Scriptures. And he did have a working knowledge somewhere between twenty-five and forty-five languages (accounts vary). The second phase was to study all the higher critical attacks upon the Bible. And the last phase was publish in defending the Scriptures against all of those higher critical attacks upon the sacred Word. It was with regards to this last phase that he commented that he had come to the conviction that no man knows enough to attack the veracity of the Old Testament.

One humorous incident in his teaching career at Princeton was the time that a woman had enrolled in his class. One day, as was usually the case, he was disheveled in his attire when he came to class. Often the suspenders which held up his pants would be pinned by two safety pins. Teaching animatedly, the two pins became undone with the result that his pants slid to the floor. Embarrassed immensely, and sliding down to raise his pants again,  he could only cry out “Where is Mrs. Jennings? Where is she?,” fearing she was in class in the back row. When told that the lone woman in question had cut his class to study in the library, Dr. Wilson responded, “Praise God from Whom All Blessings Flow.”

Words to live by:  Why would an accomplished scholar like Dr. Robert Dick Wilson leave his life calling at Princeton Seminary in 1929 to go to a brand new theological institution where there was no guarantee of funds for either teaching or retirement?  The answer is that Dr. Wilson knew that a person cannot have God’s richest blessings, even in teaching the truth, when the opportunity to teach that truth is gained by corruption of principles.  And the reorganization of Princeton’s Board of Trustees with two members who had signed the Auburn Affirmation was just that, a corruption of principles.  May we take a similar stand for righteousness, regardless of the outcome to our lives.

For further study: The PCA Historical Center, which hosts This Day in Presbyterian History, houses among its many collections the Papers of Dr. Robert Dick Wilson. As one means of promoting that collection, the Historical Center has posted a number of articles about Dr. Wilson on its web site, and these can be found here.

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October 10: The Trail of Tears

10 October, 2013 in October 2013 by archivist | No comments

An Injustice Which Found No Excuse

Related here is a brief account of Presbyterian missions among the Cherokee and Choctaw Indians, just prior to and immediately following the grave injustice of the Indian Removal Act of 1830. The Removal Act resulted in what is now known to history as “The Trail of Tears,” in which tribes were forcibly relocated to the West. It could be argued that the Presbyterian mission never recovered from this setback, though efforts continued, particularly in the latter part of the nineteenth century:—

In 1816, the Rev. Cyrus Kingsbury was sent out under the direction of the American Board of Commissioners for Foreign Missions, to visit the destitute portions of Tennessee. After spending some months in discharging his commission, he repaired to the Cherokee country. At a full council of the Cherokees and Creeks, at which Colonel Meigs, the Indian agent, and General Andrew Jackson, in behalf of the United States Government, were present, Kingsbury proposed to the Indians his plan of missions. It was favorably entertained. The chiefs invited the establishment of mission schools, and Mr. Kingsbury, in conjunction with a representative of the tribes, was directed to seek out a fit location. The result was the selection of the mission station known thenceforth by the name of the devoted missionary “Brainerd.” This project had previously been frustrated by the War of 1812 and by the removal of key men. It was now revived under better circumstances. In 1817, additional workers came, among them the Rev. Ard Hoyt, who was for some years pastor at the Presbyterian church in Wilkes-Barre, Pennsylvania.

In the following year the mission to the Choctaws began, of which Rev. Kingsbury was invited to take charge. The laborers among the Cherokees were increased in number by the addition of laymen—Abijah Conger, John Vaill, and John Talmage, along with their respective families, and all from New Jersey. The removal of the tribes to the region beyond the Mississippi, though sorely opposed to their own desires, had already commenced; and in the latter part of November, 1817, Alfred Finney and Cephas Washburn set out on their journey, through a wilderness rendered almost impassable by flooded swamps and overflowing creeks, from Brainerd to Eliot in Arkansas.

The laborers in the mission field at Brainerd were for the most part connected with the Presbytery of Union, in East Tennessee. Robert Glen was a licentiate, Christopher Bradshaw a candidate, and “Father” Hoyt a member of it. The meetings of the Presbytery were to them “refreshing seasons.” Especially was this the case at the present juncture. “The Lord had recently poured out His Spirit in many parts of this Presbytery, and the friends of Zion” were “looking up with rejoicing.” The Presbytery had six young men under its care as candidates for the ministry, most of them, doubtless, the pupils of Anderson.

The missionaries were visited and cheered, among others, by members of the Presbytery and missionaries sent out by the Assembly. Saunders and Moderwell visited them on their tour. Erastus Root from Georgia, and Vinal and Chapman, sent out by the United Foreign Mission Society at New York on an exploring tour among the Indians west of the Mississippi, called upon them. Numerous and refreshing were these repeated visits from members or ministers of Presbyterian churches throughout the land. But a special interest was taken in the progress of the mission by the churches of Tennessee. In 1819, Isaac Anderson, Matthew Donald, and William Eagleton (of Kingston) were the visiting committee of the Presbytery, and signed the report of the examination of the mission schools.

From year to year the reports were generally favorable. In 1822 the large establishment at Brainerd was divided, and its members distributed abroad throughout the bounds of the tribe. In the following year nearly one hundred persons gave evidence of hopeful conversion, and at Willstown a church “on the Presbyterian model,” consisting of nine converted Cherokees, was organized on October 10th, and connected with Union Presbytery. Already in September of the same year the churches at Brainerd, Carmel, and Hightower had been received, so that on the list of the Presbytery were four churches within the limits of the Cherokee mission. The number was increased by the organization of another church at Candy’s Creek in the following year.

But already the plan was formed which was to result in disaster to the mission by the removal of the Cherokees beyond the Mississippi. Georgia took the lead in the harsh and cruel measures by which this plan was carried out. The missionaries were indignant and disheartened at the perfidy which violated repeated and most solemn treaties. They saw their own labors interrupted; they saw those whom they had been encouraged to hope would soon be brought to embrace the gospel, outraged and alienated by an injustice which found no excuse but in the sophistry of unscrupulous avarice, while the prospects of future success for the mission were becoming more dark and gloomy continually.

Still, they did not remit their efforts. Amid sad discouragements they labored on. Portions of the tribe were from time to time depairingly forsaking their old hunting grounds and their fathers’ graves for new homes in the distant wilderness. Yet, till actual violence was offered, and by the arrest of their persons the resolute purpose to effect a forcible removal of the Cherokees became too obvious to be longer questioned they remained faithful to their work. But from 1829 to 1835 the odious project was pushed forward to its disastrous results. Yet for nearly twenty years the Cherokee mission, largely sustained by the sympathy of the Presbyterian Church in Tennessee, presented a noble example of self-denying Christian effort,—the more striking when contrasted with the greed and injustice of men who viewed the native tribes only in the light of their own mercenary projects.

[The above account is excerpted, with some editing, from E. H. Gillett’s very readable History of the Presbyterian Church in the United States of America. (1864), Vol. II, pp. 320-323.]

Words to Live By:
There are perhaps no easy answers when faced with such situations. One thing is clear, the Church is tasked by her Lord with the charge of proclaiming the Gospel, irrespective of opposition.  “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.” (Acts 4:19b-20). Pray that we might be spared such trials, but if they come, may we be found faithful to the One who bought us with His own blood.

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October 9: Death of David Brainerd

9 October, 2013 in October 2013 by archivist | No comments

brainerd02Reprise:

We have more than once made reference to the diary of David Brainerd in this historical devotional guide.  Often times it filled a date in which no other Presbyterian person, place, or event had occurred, so this writer was thankful for that.  But it also set forth the true example of an individual who by his own statement wanted to wear out his life in God’s service and for His glory.  How scarce are they found today in Christ’s church!

Talk about a Christian who, by all reports, was skinny and sickly. No modern missionary agency, whether for overseas or in our own country, would even approve of one like this for missionary service. So the very fact that he was a missionary in the first place to native Americans had to be of God. There simply was no other reason for it.  God was in the whole plan as well as the details of the plan.

From his ordination to his death was approximately three years.  As his inscription on his tombstone reads, “Sacred to the memory of the Rev. David Brainerd, a faithful and laborious missionary to the Stockbridge, Delaware, and Susquehanna Tribes of Indians.”  And yet his influence to them doesn’t really tell the whole story. His diary has caused countless in every century since that time to open themselves up to the call of God upon their lives.  He life and ministry had stood the test of time, and a stream of workers for the kingdom of God have been sent forth to the nations of the world with the gospel of Christ.

His closing days were precious in more than one way.  After discovering that he had tuberculosis, he spent his months in the home of America’s greatest philosopher, Dr. Jonathan Edwards, in Northampton, Connecticut.  While there, Dr. Edwards youngest daughter, Jerusha, a mere teenager, took care for him in an atmosphere of spiritual love.  Whether they were engaged has never been proved, but there was a loveliness in that relationship which brought words like “we will spend a happy eternity together,” on the day he died, which was October 9, 1747. That eternity came sooner than later, as Jerusha contracted the same dread disease, and died a year later.  They are buried side by side in the cemetery in Northampton.

Words to live by:  If you have never, dear reader, read the Diary of David Brainerd, it is available on both the web as well as books still being published today.  Open your heart to the words of this young man who died at age 29.  Not only will it convict you of your need for more holiness, but give you a sense of urgency to take the gospel to those unsaved loved ones, friends, and strangers, as David Brainerd did in his day.  And who knows? Maybe it will send you to far off shores as a missionary, as it had done for so many since that time in colonial America.

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October 8: A Mother’s Testimony

8 October, 2013 in October 2013 by archivist | No comments

What Matters Most in This Life?

The following testimony was written by the wife of the Rev. Samuel Blair. It is dated October 8, 1763:—

My Dear Children–It is my concern for your souls’ welfare, as well after my decease as whilst I am present with you, that I seem to be irresistibly urged to leave you a few sentences to peruse; and if it should please a gracious God to bless them to you

My design at this time shall not be to give you a narrative of diary of what I have experienced, of as I trust, the Lord’s gracious dealings towards me, for that would be too great; and as I did not prosecute that begun work in my young days, I could not now recollect without adding or diminishing. What discourages me now, was that the same reason when I first attempted, is, that I believe the Lord did not give me such enlargement of judgment that I should be useful to any but such as I am nearly connected with, who, I hope, will make no bad use of any thing that may not appear with such embellishments as the public would require. However, that now is for my design in these few lines.

When I was about fifteen, or soon after, it pleased a gracious God to stop me in my career of youthful follies, and to make sweet religion to appear the most noble course a rational creature could pursue. And what first brought me to reflect was: that summer I was visited with one affliction after another; first, the measles, and then the intermitting fever, and then the whooping cough–all to no great purpose, until by my being brought so low I apprehended myself in a decay, which put me to think I should set about reformation, a work which I thought only consisted in growing serious, and praying often, with other duties. When having an opportunity of hearing Messrs. Gilbert and John Tennent, they engaged me more, and strengthened me in my resolution to devote myself to religion. But the bed was too strait for me. I was often allured into my former vain company to the wounding of conscience and the breach of resolutions; was like a hell upon earth, and put often to think that the day of grace was over, and I might as well give up with all. However, it pleased a gracious God again to strengthen and encourage me to wrestle and cry for free mercy, and that in myself I could do nothing, nor keep the least resolution I could make.

But soon after the way of salvation in and through Christ, was clearly and sweetly opened to me in such a point of light that it appeared to me I had not lived or breathed or known what pleasure was before then. I then got victory over sin and the devil. But oh! how soon Satan came with another hideous temptation, which was blasphemy. This, as I had never felt or heard of before, filled me with such horror, that I was near being overcome with an unnatural sin. But as the distress was great, the deliverance was greater, which made me loathe myself, and almost life, and say with Job: “I would not live always.” I was then persuaded by my dear minister, John Tennent to join in communion with the people of God in the precious ordinance of the Lord’s Supper. Which, though I could scarcely be prevailed on to venture, and though with trembling, lest I should meet with a salutation of “Friend, how comest thou hither?” I know not whether ever I had a greater discovery of the dying love of a dear Redeemer. It appeared so clear to the eyes of my understanding that for a little while I saw nothing of the world besides. Then I went on my way rejoicing, singing in the Psalmist: “Return unto thy rest, O! my soul, for the Lord hath dealt bountifully with thee.” I thought then I should never sin more; never indulge sloth or inactivity, or wandering thoughts, for sin had got such a dash it would no more have any access to my spirit; but sad experience soon made me wiser, and I was left, not many days after, to go mourning without the sun. So my chariot wheels moved slowly for many days. Though, blessed be God, a sense of religion, and my deep obligations still remained with me, and I was assiduous for the good of poor sinners; taking such opportunities as fell in my way, and such of my acquaintance as I had access to. And in the way of my duty I suffered much reviling, but was not suffered to be moved thereby, though young, and religion at that time an uncustomary thing, and not much of morality only among the aged.

And now, my dear children, let me enjoin this duty on you, to make conscience of your conversation and words. You may be apt to excuse yourselves with, that you are young, and it does not become you to talk of religion, and that is the minister’s part. But if you have received the grace of God, have you received it in vain, or only for yourselves? Has not the Lord deposed a trust in your hands–His glory and honor–and should you not every way strive to advance it? At that time I was much perplexed with my own heart; spiritual pride seemed as if it would undo me, for I concluded at some times as if it was the spring of all my actions. This I groaned under; but sometimes was tempted to cast away all for my ignorance of divine life. And the depth of Satan made me conclude that there never was a child of God that had ever the least rising of such a horrid feeling, and so much akin to the devil. But conversing with a humble, honest woman, I found that she was wrestling under the same, and so I got new courage to fight this Apollyon, and so from time to time I was helped. As I let down my watch, and grew cold and formal, and to backsliding from Him, the Lord left me to such exercises as cost me broken bones before I was restored to a sense of His favor. As I informed you, I cannot recollect the particular exercises at such a distance; if I can but say:

“Here, on my heart, the impress lies,
The joys, the sorrows of the mind.”

What reason have I this day to praise my heavenly Father, who is a Father to the fatherless, in providing for me such a companion in life, when my fond fancy would sometimes have led me to choose one that had little or no religion! Oh! the goodness of God in preventing me then, and at other times, when I had formed schemes to ruining myself. This, my dear children, I would have you carefully to ponder and beg for direction in before proceeding in such an affair in which your happiness for this world, if not the next, depends. Let the words of the inspired apostle be the moving spring of all your actions: “the glory of God.”…

My care for your immortal part never left me in the midst of all my own perplexities and fears; and when I had freedom for myself, your happiness was next to my own. Before your entrance into the world, (or before you drew the vital breath of life) my concern for you came next, which prompted me at one time to spend some time more than common to implore heaven in your behalf. It pleased God by His gracious influence to smile upon me and encourage my faith and trust for you. Now let this be an excitement to you, to be earnest for the salvation of your own souls, and, as it were, to storm heaven–offer violence to your carnal selves. For though none can win heaven by all they can do, yet the command is, “Give all diligence.” He that sows sparingly, shall reap so. Otherwise it shall avail nothing that you have so many petitions put up for you….

Words to Live By:
There are many duties that we encounter in this life. What a wonderful exercise, to write your testimony for your children (and their children). Most likely such an exercise would first be a witness to you yourself. But what a blessing and comfort, to leave a testimony to future generations! And by that document, to be reminded to pray often for them, for their salvation, and for their place and role in God’s kingdom.

“I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. – (2 Timothy 1:5)

Source: Sketches of Virginia, by Wm. Henry Foote (1856), pp. 81ff.

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October 7: A North Carolina Bicentennial

7 October, 2013 in October 2013 by archivist | No comments

God of Wonders, Will You Not Work Yet Again?

It is gone now, and, by most folks today, perhaps forgotten. But this October 7th, 2013, marks the two hundredth anniversary of the founding of the Synod of North Carolina. From its founding in 1813 until 1861, the Synod was part of the old Presbyterian Church in the U.S.A. Then in 1861, this Synod became part of what was commonly known as the Southern Presbyterian Church. When the Presbyterian Church in America was formed in 1973, at least twenty-one churches in North Carolina left to join the new denomination. Among these, Goshen (1764), Mount Carmel (1776) and Prosperity (1788) were the oldest—churches that had already been in existence for many years when the Synod of North Carolina was formed.

And so, the history of the Synod of North Carolina remains relevant today, even though it no longer exists as a separate court of any denomination. That history is part of the history of some of our own churches. Moreover, that history serves as an reminder of how the Lord has worked among His people in years past, and how powerfully He might work yet again. And so that history is also an encouragement to us today.

On the Alamance Church Road, southeast of Greensboro, North Carolina, the text of a historical marker provides the broad strokes of the Synod’s history. It reads:—

“There were Presbyterians in North Carolina from the earliest days of the Colony. The most numerous groups, the Scotch-Irish and the Highland Scots, arrived in large numbers during the 18th century. The former settled largely in the Piedmont and the latter in the Cape Fear area.

“The early Presbyterian settlers had no ministers. In response to many petitions the Synod of New York sent William Robinson to preach in the winter of 1742-43. The Synod of Philadelphia sent John Thompson in 1744. Hugh McAden arrived in 1755 and visited both the Piedmont and Cape Fear areas. James Campbell began ministering to the Highland Scots in 1757. In 1758 Alexander Craighead arrived in Mecklenburg County. Among other Presbyterian ministers of the period were David Caldwell, who came as a missionary in 1764 and became a great teacher and statesman, and Henry Patillo, author of the first school textbook in the Colony, who arrived in 1765.

“The first three Presbyteries were Orange (1770), Concord (1796), and Fayetteville (1813). The Synod of North Carolina was organized on October 6, 1813, at Alamance Church. [Here the official history (see below) differs, and states that the first meeting of the Synod took place on October 7, 1813.]

“Presbyterians have always been strong supporters of education. In 1767 David Caldwell opened his ‘Log College’ in Guilford County, forerunner of other academies conducted by such Presbyterian educators as Henry Patillo, Samuel E. McCorkle, James Hall, and William Bingham. At the request of Presbyterians, the Colonial Assembly chartered Queens College in 1771, but the act was disallowed by the King. Davidson College opened in 1837 with Robert H. Morrison as first president. Other Presbyterian colleges have included Flora Macdonald, Queens, and St. Andrews.

“William R. Davie, a founder of the University of North Carolina, Archibald D. Murphey, early 19th century advocate of internal improvements, constitutional reform, and public education, and Calvin H. Wiley, first State Superintendent of Common Schools, were prominent Presbyterian laymen.

“Early growth was slow but was accelerated by the Great Revival of the 18th century, which began with the preaching of James McGready, and by State-wide camp meetings. According to Synod records there were, in 1813, 3 presbyteries, 25 ministers, 102 churches, and 4,000 communicants. In 1963 there were 9 presbyteries, 623 ministers, 645 churches, and 147,262 communicants.”

Words to Live By:

I have a cartoon that I saved, with the caption:

“Those who don’t study history are doomed to repeat it. Yet those who do study history are doomed to stand by helplessly while everyone else repeats it.”

A good joke, but seriously, let me encourage you, that as a Christian, you should study history. At the very least you should include a good selection of both Christian biography and Christian history in your regular reading. Those works will prove a great encouragement to you.

For Further Reading:

Centennial Addresses, Synod of North Carolina, delivered at Alamance Church, Greensboro, N.C., October 7, 1913.
Contents of this work:
[over a thousand people showed up for this event, and so the crowd was divided into two groups, with messages on each subject brought by two speakers]:

1. Address of Welcome and Outline of History of Alamance, by Alexander W. Crawford.

2. Beginnings and Development of the Presbyterian Church in North Carolina to 1863, by Walter W. Moore [1857-1926].

3. Beginnings and Development of Presbyterianism in North Carolina to 1863, by Walter L. Lingle [1868-1956]

4. Personnel of the Presbyterian Church in North Carolina from 1813 to 1838, by David Irwin Craig [1849-1925]

5. Personnel of the Synod during the last 25 years of the first half century, from 1838 to 1863, by Halbert G. Hill [1831-1924]

6. Last Fifty Years — The Presbyterian Church an Evangelistic Agency, by Robert F. Campbell [1831-1924]

7. Last Fifty Years — The Presbyterian Church an Evangelistic Agency, by John McAden Rose [1849-1917]

8. Presbyterians in Educational Work in North Carolina since 1813, by C. Alphonso Smith [1864-1924]

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