September 2014

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September 10: Rev. Robert M. Cunningham, D.D. [1760-1839]

10 September, 2014 in September 2014 by archivist | No comments

Aiming ever to bring sinners to Christ, and Christians to higher attainments in holiness.

When I commenced the collection of facts respecting the life of this distinguished minister I made very slow progress. This was not strange, for he was called by the Presbyterian Church, in Moulton, nearly sixty years ago, was eighty years old when he died. and had been dead more than forty years, so that the space of time to be investigated extended as far back as 120 years. I had known Dr. Cunningham, personally, for about a year; admired him as a man and a preacher and felt satisfied that he had a history of much interest, provided it could be brought to light. I first applied for information to the Alabama State Historical Society, at Tuscaloosa, and obtained valuable items as to the latter part of his life, which closed near this place. From Maj. H. B. McLellan, president of Sayre Female Institute, I received important information as to his long pastorate at Lexington, Ky. Rev. F. B. Converse, of Louisville, editor of the Christian Observer, was written to. He promptly supplied what he could, remarking “that it was too long ago for us to furnish any information respecting him from personal knowledge,” and suggested that, possibly, the Presbyterian Historical Society, at Philadelphia, might contribute some items. I felt discouraged, but early nearly fifty years of his valuable life remained unaccounted for, and I addressed an inquiry to that society, who referred it to Rev. Henry E. Dwight, D.D., of Philadelphia. The doctor promptly sent an account of Dr. Cunningham from his birth, covering fully and circumstantially the blank in his history, and shedding much light on the subsequent part of his career. The authorities cited by Dr. Dwight were Revs. J. D. Shane, Nathan S. Beman and S. McCulloch. This forms the staple of the following sketch of the life of Dr. Cunningham. I have interwoven, in their order, such facts as I have ascertained, so as to present at one view the principal events of a long and useful life. I have made this preliminary explanation for the purpose of showing how it happened that I am able to present so circumstantial an account of events of so ancient a date, the reliable resources for which they were derived, and the importance of historical societies.

Robert M. Cunningham, a son of Roger and Mary Cunningham, was born in York county, Pa., September 10, 1760. In his fifteenth year, his father removed his family to North Carolina, where he bought a plantation, and reared his children. White quite a youth he served as a soldier in the revolutionary war. At the close of the war, he entered a Latin school, taught by the Rev. Robert Finley, in the neighborhood of Rocky River, N. C. He remained here a year, and then went to Bethel settlement, York county, N. C., to be a pupil of Mr. Robert McCulloch, for two years. Then he removed to an academy on Bullock’s creek, taught by Rev. Jos. Alexander. In 1787 (being 26 years of age) he entered the junior class in Dickinson College, Carlisle; and graduated in 1789.

On leaving college, he returned to his parents. While studying theology he taught school for a support. He soon joined the First Presbytery of South Carolina, by which he was licensed to preach, in 1792. Here he married his first wife, Elizabeth, daughter of Charles and Mary Moore, of Spartanburg District. She died on November 3, 1794; issue, a daughter who died early.

In the autumn of 1792 he went to Georgia and organized a church in a part of Green county, now called Hancock; and ordained elders to a church called Ebenezer. He settled in the neighborhood, opened a school, and preached alternately at Ebenezer and Bethany and subsequently removed to Bethany, where he remained until he left the State. On October 15, 1795, he married Betsy Ann, daughter of Joseph Parks, of Prince Edward county, Va. By this marriage he had five sons. In 1796, he, with four other ministers, were sent off from the Presbytery of South Carolina, to form one in Georgia, called Hopewell, which was constituted the March following. On October 14, 1805, he married, as a third wife, Emily, daughter of Col. Byrd, of Augusta, Ga., who survived him. Here was a family of distinction. Her sister, Caroline, married Benj. C. Yancey, a lawyer of great promise in South Carolina, who died in the morning of life. Wm. L. Yancey, the great Southern orator was her son, by this marriage. She married a second time, Rev. Nathan S. Beman, a Presbyterian minister, who occupied the pulpit in Augusta for many years; and had great reputation for learning and eloquence. A strong proof of this was given in the fact that his Northern anti-slavery opinions were tolerated. Another sister of this family marred Jesse Beene, of Cahaba, Ala., a distinguished lawyer and politician. At the time of this marriage, we judge that Mr. Cunningham had won distinction in a ministerial and social respect.

In 1807, Mr. Cunningham removed to Lexington, Ky., and was installed pastor of the First Presbyterian Church, succeeding Rev. Dr. Blythe, who was the first preacher of that church. Lexington was the oldest town in the State of Kentucky, and in the centre of a beautiful and fertile country. Its society was even then celebrated for its wealth and intellectual culture. Of all the pulpits west of the mountains, none required a minster of learning and eloquence more than the one occupied by Mr. Cunningham. Here were the homes of the Clays, Breckinridges, and other families which have since been famous in the history of the country. One would be apt to conclude, that at this early period, the grade of the Presbyterian preachers was much below what it is at the present day, but it is not so. From the progress of the Arts and Sciences the modern preachers may have a broader culture, but I much doubt if any one of them is the equal, in eloquence, of Dr. Samuel Davies, who died a hundred years ago. His fervid, rich, imaginative style, flowing as ample as the current of a great river, was the model for ministers who succeeded him in the early part of this century. Mr. Cunningham’s pastorate there was a long one. The records of the board of trustees show that he was called in 1807 and continued until 1821, inclusive. He became a member of the Synod of Kentucky as early as 1803, and was one of the founders of the Kentucky Bible Society of 1817. The early sessional records of this church can not be found; and therefore we are unable to present as full an account of him as is desirable at this period of his life, when he was in full mental and bodily vigor.

He remained in Lexington until 1822, when he resigned and removed to Moulton, a small town in North Alabama. He was now an old man and had been laboring as a minster for thirty years. He became a farmer, preaching constantly in Moulton and surrounding villages. In the fall of 1826 he removed to the South and bought a farm eleven miles from Tuscaloosa, on the Greensboro road. In Tuscaloosa, and at the neighboring town of Carthage, near his plantation, he built up churches. Here he alternated, occasionally preaching at Greensboro, of which church his son Joseph was pastor. For eight years he preached a free gospel at Tuscaloosa, and then resigned in favor of Rev. Wm. Williams. For several years afterward he supplied the pulpit at Carthage, and preached his last sermon in the summer of 1836. From this time his mental and bodily powers began to decline.

He was honored with the degree of Doctor of Divinity from Franklin College, Georgia, in 1827, when Dr. Waddell was President, and Dr. Church, and James and Henry Jackson, were members of the Faculty. In 1836 he removed to Tuscaloosa for the sake of schools for his youngest daughter, and several orphan grandchildren, and partly to provide a comfortable home for his family, in view of his approaching departure; but he still passed the greater part of his time at his retreat near his plantation. Here his favorite authors were Milton, President Edwards and Dr. Thomas Dick. In June, 1839, he attended the meeting of the Presbytery at Tuscaloosa, and was enabled to address that body—his last effort in public. After an illness of a week, he died. His monument stands in the city cemetery of Tuscaloosa, with an inscription on each of its four sides in the Latin language, showing, among other things, that he had been a soldier in the Revolution; that he had been Pastor of Presbyterian churches in Georgia, and in Lexington, Ky., for many years, and that he died on the 11th day of July, A. D. 1839, 80 years of age.

Rev. Joseph Cunningham (above referred to) was one of five sons by his father’s second marriage, and a minister of ability. By his last marriage, he had a son, Robert, a physician, who died in Sumter county, Alabama, and three daughters, viz.: Mrs. Maltby, Mrs. Wilson and Miss Louisa, who it is believed was never married.

Dr. Dwight says: “The exterior of Dr. Cunningham was impressive. His stature at fifty-three years of age was more than six feet, and his form was full and well developed. His face was good, his eye mild but expressive, and his utterances in private conversation, in the pulpit and in social meetings were eloquent. In his preaching he was less doctrinal than experimental, aiming ever to bring sinners to Christ, and Christians to higher attainments in holiness. He was on the best terms will all evangelical Christians, and rejoiced in the progress of Christ’s kingdom under any form, and the glory of God in all events. He greatly rejoiced in revivals of religion, which, in his time, were wonderful in Kentucky, and extended farther South, till they reached Georgia. Here was the hiding of his power, which tinged and colored all his subsequent ministry. His great tenderness in preaching opened many hearts, whilst God’s spirit sealed their souls.

The Presbyterian Church in Moulton had no settled minister for many years after Dr. Cunningham moved away. Early records of the Presbytery have been mislaid, and I therefore can not speak with certainty on this point. I remember that the Rev. —- Morrison filled this pulpit for several years. He was a young man of great dignity, and propriety of deprotment, and an earnest, sensible preacher. After him came Rev. — McMillan, who taught a classical school at the Chalybeate Springs, seven miles northeast of Moulton, and supplied the pulpit in Moulton. He was a good theologian, and a pious, good preacher. I shall have more to say of these ministers in connection with other churches. For several years, also, previous to 1830, a young minister of Tuscumbia, named Ashbridge, occasionally preached in Moulton. He was a man of fine intellect, of high culture, and of a rich imagination. He died early, and his death was very much lamented by people of all denominations. Had he lived to middle life he would have been an orator of the first class.

Source: EARLY SETTLERS OF ALABAMA (Sec 3 ), by Col. James Edmonds Saunders. Lawrence County, Alabama. With NOTES AND GENEALOGIES. By his granddaughter ELIZABETH SAUNDERS BLAIR STUBBS, New Orleans, LA 1899. Transcribed and Submitted by Debra Hudson.

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September 9: Eagle Wing Lost

9 September, 2014 in September 2014 by davidtmyers | 2 comments

The First Attempt to Cross the Atlantic Ocean Failed

It was an ambitious plan to move four Presbyterian pastors and another 140 church members to the new world for religious freedom on a new ship specially built for crossing the Atlantic Ocean. That was the blessed hope and prayer of Scottish Presbyterians living in Ulster, yet under great difficulty from the Church of England. The four ministers—Robert Blair, John Livingston, James Hamilton, and John McClellan—were the spiritual leaders of the expedition. Their life and work in their congregations was being made more and more difficult. So through a letter to the Rev. Cotton Mather in New England asking whether Presbyterians could exist in that colony, and being assured that it could, plans were made.

For a ship to cross the ocean, a ship was built named Eagle Wing, based on Exodus 14;4, “Ye have seen what I did to the Egyptians, and how I bare you on eagle’s wings and brought you unto myself.” Finished at the small village of Groomsport, Ireland, it was barely large enough for the passengers to board it. With no trial run to see how it would do through rough seas, the ship and its passengers boarded it and left Carrickfergus, Ulster on September 9, 1636. Pastor Livingston commented that “there was much toil in our preparation, many hindrances in our setting out, and both sad and glad hearts in taking leave of our friends.”

Off the coast of Newfoundland, the ship was hit with a mighty hurricane featuring “mountains of water.” Springing a leak, which was fixed, the rudder next broke. A brave passenger went over the side with a rope tied to him so he could be extracted. He fixed the rudder. After a discussion among the whole body, Pastor Livingston suggested that they should wait a day to see if God would give them smooth sailing. However when that delay didn’t accomplish their wishes, they turned around and sailed back to Ulster with smooth sailing.

The first attempt to cross the ocean for Scot-Irish Presbyterians met with failure. But was it a failure? It is true, they did not get to their new place of ministry. But their presence back in Scotland strengthened the cause of Christianity. They became leaders in the new National Covenant of 1638. In Scotland and Ireland, they laid the spiritual foundation of that church which could justly claim to be the mother of the American Presbyterian Church. And after the lapse of a century or less, swarms of Scots-Irish sailed again and again to the shores of this new land, filling the colonies of Pennsylvania, Virginia, and the Carolinas, and beyond, with godly Presbyterian families.

Words to Live By:
There have been occasions in all of our spiritual lives where dreams of life and ministry were frustrated by what many have called “dark providences.”  We thought that this was where God wanted us to be, or what God wanted us to do. But instead, God’s sovereign will lovingly spoke by means of a closed door. God had other plans for us, not unlike that which was spoken to the Jewish church in Babylon, where there were “plans for welfare and not for calamity, to give us a future and a hope.” (Jeremiah 29:11.) Learn the spiritual lessons behind the Eagle Wing, dear readers. As Solomon writes in Proverbs 16:9, “The mind of man plans his way, but the LORD directs his steps.”

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September 8: Rev. John Ewing, D.D. [1732-1802]

8 September, 2014 in Uncategorized by archivist | No comments

A Polymath of the First Order

miller01 copyThe following is Dr. Samuel Miller’s reply to William Buell Sprague’s request for a biographical account of the Rev. Dr. John Ewing, who had long served as the Provost of the University of Pennsylvania.

Rev. and dear Brother: It gives me pleasure to contribute the least effort toward the erection of an humble monument to the memory of the Rev. Dr. John Ewing, late Provost of the University of Pennsylvania, whom I knew well, and whom I have much reason, on a variety of accounts, to remember with veneration and love.

Rev. Dr. John Ewing, D.D.He was a native of Maryland, born in the town of Nottingham, in Cecil County, on the 22d of June, 1732. Of his ancestors, little is known. They emigrated from Ireland at an early period of the settlement of our country, and fixed themselves on the banks of the Susquehanna, near to the spot on which he was later born. His father was in circumstances which enabled him to give his five sons as good an education as the state of the Colonies with respect to schools could then well furnish. After the first elementary school to which he was sent, he was placed at the Academy of the Rev. Dr. Francis Alison, an eminent Presbyterian clergyman, who had emigrated from Ireland, and who was greatly distinguished for his classical literature, and who became instrumental in forming a number of excellent scholars in the Middle Colonies. His literary institution at New London, in Pennsylvania, was long celebrated. There young Ewing passed the usual course of study; and after completing it, remained three years longer in the Academy as a Tutor; directing special attention to the Latin and Greek language, and mathematics, in all which he was eminent through life.

In 1774 he became a member of the College of New Jersey, then located at Newark, under the Presidency of the Rev. Mr. Burr; and, as he was so far advanced and matured in the principal studies of the College, he was graduated at the annual Commencement of the same year. At the same time he was the principal instructor in the grammar school, which was connected with the College, and spent a portion of almost every day in instructing others in the languages and mathematics. In 1756, he was chosen Tutor in the College in which he had been graduated, and continued in that station two full years, enlarging and maturing his knowledge. During this course of service as a Tutor, he removed with the College from Newark to Princeton, which removal took place in 1757. In pursuing the study of Theology, he returned to his former teacher and friend, the Rev. Dr. Alison, and was subsequently licensed to preach the Gospel by the Presbytery of Newcastle. At the age of twenty-six, before he undertook the pastoral charge, he was selected to instruct the philosophical class in the College of Philadelphia, during the absence of the Provost, the Rev. Dr. Smith. While thus employed, he received, in the year 1759, a unanimous call from the First Presbyterian Church in the city of Philadelphia, to become their Pastor. This call he accepted, and was ordained to the work of the ministry, and installed as their Pastor, in the course of that year.

About this time, Mr. Ewing formed a matrimonial connection with Miss Hannah Sergeant, the eldest daughter of Jonathan Sergeant, Esq., of Princeton,–a lady of great beauty and domestic excellence, with whom he lived in happy union more than forty years, and who survived him a number of years.

In 1773, Mr. Ewing was commissioned, with the consent of his congregation, in company with Dr. Hugh Williamson, late a member of Congress from North Carolina, to solicit contributions in Great Britain for the support of the Academy of Newark, in Delaware. His high reputation in his own country, together with an ample supply of letters which he took with him, gave him access to a number of men eminent in Church and State, in Great Britain, and prepared the way for the formation of a number of acquaintances and friendships, which were highly interesting to him, and, in some cases, valuable, as long as he lived. He seems to have made a deep impression, especially in North Britain, in favour of American character. The cities of Glasgow, Montrose, Dundee, and Perth, presented to him their freedom; and from the University of Edinburgh, of which Dr. Robertson was then the Principal, he received the degree of Doctor of Divinity. Dr. Robertson, in presenting this diploma, declared that he had never before conferred a degree with greater pleasure. At this time the contest between the Colonies and the mother country was beginning to be serious. It was, of course, the theme of much conversation while he was in England. He had frequent interviews with the Prime Minister, Lord North, and with all the intelligence of one recently from the Colonies, and with all the firmness and zeal of an ardent Whig, he warned his Lordship against the prosecution of the contest, and confidently predicted its issue; but without effect.

But the narrative which Dr. Ewing, after his return to America, was wont to give with most graphic interest, was that of his first interview with the celebrated Dr. [Samuel] Johnson, at the table of Mr. Dilly, the wealthy and hospitable Bookseller of London. Dr. Johnson, it is well known, was violent against the Colonies; had written a popular pamphlet against their claims [The Patriot, (1774)] ; and heaped upon them and their advocates the coarsest abuse. Mr. Dilly, in inviting Dr. Ewing to dinner, apprized him that Dr. Johnson was to be of the party, and cautioned him against contradicting or opposing the great literary despot. During the dinner the contest with America became the subject of animated conversation. Dr. Ewing, the only American present, being appealed to, began, with his usual frankness, to defend the Colonies. Dr. Johnson, looking at him with sternness, said, “What doyou know, Sir, on that subject?” Dr. Ewing calmly replied that, having resided in America all his life, he thought himself qualified to form and to express opinions on the situation and claims of the country. Dr. Johnson’s feelings were roused. The epithets of rebels and scoundrels were pretty liberally applied to the population of the Colonies. At length Johnson rudely said, “Sir, what do you know in America? You never read. You have no books there.” “Pardon me, Sir,” replied Dr. Ewing, “we have read the Rambler.” [a periodical published by Dr. Johnson, 1750-1752]. This civility instantly pacified him; and, after the rest of the company had retired, he sat with Dr. Ewing until midnight, in amiable, eloquent, and highly interesting conversation.

In the summer of 1775, Dr. Ewing returned from Europe. War was soon commenced between the United States and Great Britain. And he adhered to the cause of his country with all the firmness and zeal of an ardent Whig. In 1779, the Legislature of Pennsylvania revoked the charter of the old College and Academy of Philadelphia, and gave a new one, creating the University of Pennsylvania. At the head of this new institution, Dr. Ewing was placed, under the title of Provost. In this station, united with that of pastor of a church, he continued to the end of life. Besides presiding over the whole University as its head, with dignity and commanding influence, he was Professor of Natural Philosophy, and every year delivered a course of lectures on that branch of science. But this was not all. Perhaps our country has never bred a man so deeply as well as extensively versed in every branch of knowledge commonly taught in our Colleges as was Dr. Ewing. Such was his familiarity with the Hebrew language, that I have been assured by those most intimately acquainted with his habits, that his Hebrew Bible was constantly by his side in his study, and that it was that which he used of choice, for devotional purposes. In Mathematics and Astronomy, in the Lating, Greek and Hebrew languages, in Logic, in Metaphysics and Moral Philosophy, he was probably more accomplished than any other man in the United States. When any other Professor in the University was absent, the Provost would take his place, at an hour’s warning, and conduct the instruction appropriate to that Professorship with more skill, taste, and advantage than the incumbent of the chair himself. His skill in mathematical science was so pre-eminent and acknowledged, that he was more than once employed with Dr. Rittenhouse, of Philadelphia, in running the boundary lines between several of the States, in which he acquitted himself in the most able and honourable manner. He was one of the Vice Presidents of the American Philosophical Society, and made a number of contributions to the volumes of their Transactions, which do honour his memory.

Dr. Ewing had a strong constitution, and for a long course of years enjoyed vigorous health; being very seldom kept either out of the pulpit or from the Professor’s chair by indisposition. In the early part of the year 1802, he was attacked with a chronic disease, which gradually undermined his health, and finally terminated his important and useful life on the 8th of September of that year, in the seventy-first year of his age.

Few preachers in his day were more popular than Dr. Ewing, especially with the more intelligent and cultivated classes of hearers. His merits were all of the solid, instructive, and dignified character. And as a Collegiate Instructor, I suspect he had no superior.

This venerable man had a large family of children, ten or eleven of whom survived him; a number of respectable grandchildren still sustain the name and the honours of the family.

I am, Reverend and dear Brother, with the best wishes for the success of your biographical enterprise,

Very sincerely and respectfully yours,

SAMUEL MILLER.

[excerpted from Annals of the American Presbyterian Pulpit, by William Buell Sprague. Birmingham, AL: Solid Ground Christian Books, 2005. Volume One, pp. 216-219.]

Words to Live By:
1 When you sit down to dine with a ruler, consider carefully what is before you,
2 And put a knife to your throat, if you are a man of great appetite.
3 Do not desire his delicacies, For it is deceptive food.
[Proverbs 23:1-3, NASB]

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September 7: The Privilege of Suffering

7 September, 2014 in September 2014 by archivist | No comments

September 7, 1915 marks the birth date of PCA teaching elder and foreign missionary Francis Rue Steele, who died in 2004. Here today, for our Sunday Sermon, is his article, The Privilege of Suffering.


THE PRIVILEGE of SUFFERING.
by Dr. Francis R. Steele

steel_Francis_RueWhy do Christians suffer? Is there a purpose in it and if so what is that purpose? Should all suffering be treated as a calamity and considered as punishment? How should the Christian behave in the face of suffering; gloomy or patient—or what? Note first of all that there are two kinds of suffering: deserved and undeserved. We are not here concerned with suffering which is the just desserts of our own foolish or sinful behavior. “For what glory is it if when ye be buffeted for your faults ye take it patiently” (I Peter 2:20). “But let none of you suffer as … an evildoer” (I Peter 4:15). But what about undeserved suffering, why is it permitted and how should we behave?

What does the Bible have to say on this point? It says, quite clearly and unmistakably that God permits suffering to come into the lives of His children as a special privilege and that it is an experience to be sought from Him for His glory. How different this attitude is from that of the world toward suffering and, for that matter, of most Christians as well.
The Lord Jesus laid the foundation of this truth in His teaching and it was later developed further by the Apostles. Let us see what they have to say and ask God to clarify our thinking on this much misunderstood point.

UNAVOIDABLE SITUATION:
The whole matter is summarized thus by the Lord: “These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33) The first statement is conditional “ye might have.” The second is unconditional “ye shall have.” If we fail to understand the principles under which God is operating in this present world we may well feel distraught and upset by our experiences. However if we understand we may enjoy the tranquility of soul which resting in the promises and providence of God affords. Our enjoyment of His peace is conditioned by our accepting His will. But in either case we shall experience tribulation; this is inescapable. This is the unavoidable situation confronting Christians because, in the very nature of things, there must be conflict between light and darkness, good and evil, the Christian and the world just as there is between God and Satan. There is no possibility of “peaceful co-existence” between righteousness and unrighteousness.

It is more difficult for those of us who live in North America to appreciate this fact than for those Christians who live among hostile Muslim people in North Africa. The atmosphere of religious respectability and material abundance here at home blinds us to the real world outside. We are easily deceived into equating our social and material comfort with the privileges and benefits we believe are rightfully ours by virtue of our being Christian. If so, however, we are ignorant of two facts. (1) For the first few centuries of its life the whole Christian church was despised and persecuted by the world and (2) the majority of our Christian Brothers and Sisters living outside our artificial environment are still living under extreme hardship and severe persecution even today.

But even more important than that, we have explicit teaching from the Lord concerning the elements of a life of true discipleship. “Remember the word that I said unto you, The disciple is not greater than his Lord. If they have persecuted me, they will persecute you also.” (John 15:20) Or put another way even more forcibly, “It is enough for the disciple to be as his Lord.” (Matthew 10:25) Enough! Who could wish for anything more? Isn’t that the goal and aspiration of my life? But, is it; really? Or have I a mistaken concept of my desire when I sing so heartily “I would be like Jesus.” Do I not really have in mind undescribable joys and pleasures flowing from a life of such sweetness and goodness as I have never known before? If so, then I had better turn my eyes away from these dazzling dreams and listen to His voice again, “If the world hate you, ye know that it hated me before it hated you . . . if they have persecuted me they will persecute you also.” Can it be that I actually desire to be more than He was in this world; more popular, more comfortable? God forbid that He should ever have to say of me, “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.” (John 7:7). God forbid that the world should ever see so much of itself in me or that I should be so attractive and congenial to it that it would look with favor on me while at the same time despising the Lord I profess to follow.

A word of caution is necessary at this point. The world hates Jesus because His life of holiness convicts it of sin. That’s what He meant when He said, “They hated me without, a cause.” (John 15:25) There is no need for us to seek or produce occasion for suffering. No suffering brought on by stupid, sinful or selfish behavior glorifies God. “Let none of you suffer . . . as an evildoer.” (I Peter 4:15). We should rather “seek after godliness and true holiness” and then “think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings.” (I Peter 4:12-13).

UNEXPECTED SOURCE:
It’s no great surprise to us that grossly sinful or viciously anti-religious people treat us rudely or harmfully because of our witness for Christ. Though, be assured, few of us in America ever know anything like the persecution our Christian Brothers overseas suffer constantly. Nevertheless, whether we welcome such treatment or not, we can understand why it comes when it comes. Such people don’t know any better therefore we realize we ought to be patient with them no matter what the cost. Whether we do or not, of course, is quite another matter.

But what if unjust, undeserved treatment comes from within the family of believers? How easily and quickly we become hurt and resentful. Yet wasn’t this precisely our Lord’s experience. Isn’t this peculiarly characteristic of His deepest suffering. He was misunderstood by his closest disciples—even his own family. He was betrayed by one of the twelve. He was deserted by all men at Calvary. He was blasphemously denied by one of the specially privileged three. And “as he was in the world so are we.”

The Psalmist speaks of this when he cries out, “It was not an enemy that reproached me, then I could have borne it. Neither was it he that hated me that did magnify himself against me, then I would have hid myself from it, but it was ‘thou, a man, my own equal, my guide and acquaintance;” (Psalm 55:12-13) not a declared enemy but a supposed friend. It hurts deeply to remember that once “we took sweet counsel together, and went up into the house of God in company” (verse 14) then to discover that although “the words of his mouth were smoother than butter, yet war was in his heart.” (verse 21)

Such was the heartbroken reply of one missionary to another when the disloyalty of a colleague was revealed, “If an Arab had spat in my face on the street, that I could have understood and accepted it but . . .” Yes, that’s the difference “it was thou.” No matter how willing or able we may think we are to suffer reproach from unbelievers—though rarely tested at this point—it is an altogether different matter when it proceeds from a brother in Christ. Still, it is at exactly this point that we have the pre-eminent example of the Lord “because Christ also (thus) suffered for us, leaving us an example that ye should follow in His steps.” (I Peter 2:21).
We fail the test at this point since we have failed to heed His advice and warning; “in me ye (may) have peace, in the world ye shall have tribulation.” The simple truth is that true, lasting peace can only be found in Christ; He is the only unfailing Friend. Nothing and no one in the world is completely reliable or trustworthy. It is unwise to lean too hard upon even the most saintly Christian. God grant that we seek our peace only in Him and be satisfied. He will never disappoint us.

UNNATURAL REACTION:
No matter what the source, however, most Christians react to suffering in more or less the same way; either bitter resentment or lugubrious silence. Moreover, some Christians seem to take morbid pleasure from their having to “bear a cross,” as they put it. They are at great pains to point out how noble they are to bear so patiently with such misfortune. What a disgraceful parody upon real Christian grace! Such behavior betrays the evil motive of selfish pride behind it. Bearing “a cross” (Mark 8:34) means giving complete obedience to the Lord. It has no reference whatsoever to sickness, accidents, calamity or any other hardship as such.
The gem of truth lies in the very heart of the Beatitudes from the Sermon on the Mount. Following a familiar pattern in Semitic didactic literature we find here two groups of four statements the fourth of each being the major thought of the group. Notice the development (Matthew 5:3-12). The first climax is, “Blessed are they which do hunger and thirst after righteousness.” then follows the second group with its climax, “Blessed are they which are persecuted for righteousness sake.” But the crowning climax brings the lesson home personally, “Blessed are ye when men shall revile you and persecute you and say all manner of evil against
you falsely for my sake.” And finally, “Rejoice and be exceeding glad.” That is the unnatural reaction. “I can imagine suffering wrongfully,” you might say, “yet scarcely consider myself fortunate for it. But as for actively rejoicing in it . . .” Still that’s exactly what Jesus said; and what He meant. No matter what the source when we truly suffer for righteousness sake we should respond with positive joy. “Praise God, I am privileged to suffer shame, of any degree, for His sake!”

But let us turn from the proposition to the practice of this grace as recorded in Acts chapter 5.
Here we read of Peter and John who having been twice falsely arrested and imprisoned for preaching the Gospel were then unjustly and cruelly beaten. Notice their reaction upon their release, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.” (verse 41). Surely this lies far beyond the ability of most of us. But why does it? Is it not because we fail to recognize such undeserved suffering as a privilege rather than a calamity? Surely this was the source of their joy. They rejoiced that “they were counted worthy.” What an absolutely opposite light this throws on the whole question. Can it be that I have been so blind in my complacency that I interpreted as a special blessing from God the almost total absence of such suffering from my life? Why did it never occur to me to wonder if the reason God spared me from suffering was that He knew I was not worthy. I have been kept from these privileged experiences because God knows I would disgrace Him in them. Did this ever occur to you? Did you ever pray, “O God cleanse me from the fault, the sin, that prevents me from witnessing with rejoicing heart at the privilege of suffering anything for thy glory. Make me worthy to suffer shame for His Name.”

May God give us grace to understand that such suffering for Him is a real privilege to be sought after for His glory. May we realize that it is a gift of great price to be desired eagerly, not a disastrous calamity to be avoided if possible at all cost and if not then to be borne grudgingly. That’s what Paul meant when he said, “Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.” (Phil. 1:29) All of us will readily acknowledge that “to believe” is a gift, a free gift of grace (the basic meaning of the verb in this verse). But few are prepared to accept suffering also as a gracious gift of the same character. May God forgive us for our foolishness and teach us the true value of this high privilege.

UNFAILING POWER:
Granted, then, that suffering for Christ’s sake is a priceless privilege, as I know myself I realize that I am not able of myself either honestly to seek or victoriously to bear suffering of this kind. Are there any resources of spiritual power available for me? I can give intellectual assent to the proposition that that which God wills for my life He is able to perform in my life but how? The answer to this question involves a remarkable spiritual principle. I cannot know the power before or without the suffering. God is not prodigal in His giving. The God of all comfort (strength) has promised to undertake for me under certain conditions. “As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.” (II Cor. 1:5). Would you know to the full the abundant consolation of Jesus Christ? Would you know the preciousness of His presence, the strong comfort of His love? There is only one way. “As the sufferings . . . so the consolation.” The deeper the need the greater the love. The more severe the testing the more powerful the Presence. For it is in “the valley of the shadow of Death” that in the fullest sense “Thou art with me.” We see, therefore, not only that suffering “for righteousness sake” is a high privilege, but also that it is the only way to know the fullness of the comfort of God’s great love.

“But let none of you suffer . . . as an evildoer . . . but rejoice inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” (I Peter 4:15 & 13).

by Francis Rue Steel [1915-2004].

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September 6: Bible Presbyterian Church

6 September, 2014 in September 2014 by archivist | 1 comment

The first General Synod of the Bible Presbyterian Church Meets

They said that the Presbyterian Church of America which began in 1936 had been “a false start.”  Issues regarding  the exact details associated with Christ’s second coming as well as the total abstention from alcoholic beverages formed a divisive wedge between once united brothers in Christ.   The place of independent agencies in the new church versus denomination agencies added another issue to the contention of “a false start” in the Presbyterian Church of America.  Some would even argue that the death of J. Gresham Machen was a blow to the original testimony.  But whatever it was, in 1937, a small group of ministers and ruling elders had gathered in another place from the General Assembly then meeting to set up the rules for association for a new church.


And now, beginning September 6, 1938, and continuing two more days, thirty-nine teaching elders and eleven ruling elders met at the new tabernacle building of the Collingswood Bible Presbyterian Church, in Collingswood, New Jersey.  The name of this new church had been taken from the name of the congregation pastored by the Rev. David K. Myers, a home missionary of the Presbyterian Church of America in Lemmon, South Dakota.  That constituted  the first Bible Presbyterian Church in the nation.  The other churches were represented by seven presbyteries: New Jersey, Great Plains, Philadelphia, Great Lakes, Chicago Bible, Iowa, and California.  In its beginning days, it would have a glorious testimony to the Word of God and the testimony of Jesus Christ.

Some of its original ministers were individuals who had and would have a testimony in present and future years.  They were: Francis A Schaeffer, H. McAllister Griffiths, Carl McIntire, Harold S Laird, Oliver Buswell, Allan MacRae, Charles Dana Chrisman, A. Franklyn Faucette, J. A Toms, and others.  J. A Toms was elected moderator, and H. McAllister Griffiths was elected the Stated Clerk.  Those who had suffered censure in various degrees by the Presbyterian Church in the U.S.A. were absolved of all such censure.

Two of the original resolutions passed by this new church were the exact two which were issues in the Presbyterian Church of America.  The church was decidedly placed in the premillennial camp by adding parenthesis to the Confessions Standards.  Further, the call for holiness and specifically a call for total abstinence from alcoholic beverages was passed by the new church.

Even though they were classified as independent agencies, both the Independent Board for Foreign Missions and Faith Theological Seminary were endorsed by the new denomination.   

Words to live by:  There is always joy over the birth of something new, especially a church body.  But to have individuals who had stood the test of orthodoxy in an increasing liberal church find out that they cannot agree with one another on other issues is disheartening. The issue of the doctrine of the last things was not premillennialism per se.  It was dispensational premillennialism.  The issue of holiness of life and total abstinence from alcohol was an issue in the days of prohibition, but to this writer it was not a reason to separate from brothers in the Lord.  Westminster Seminary put out a directive right around this time which enjoined its students from alcohol, citing a witness to the world and that of offending brothers in Christ.  But there is encouragement even in small blessings, for just a few years ago, modern Bible Presbyterians approved a motion in granting observer status to the Orthodox Presbyterian Church. There are blessings to brothers who dwell together in liberty.

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