Used of God to Transform the Church

Our post today comes from Richard Webster’s History of the Presbyterian Church in America. (1857):

EBENEZER PRIME

WAS born at Milford, Connecticut, July 21, 1700, and graduated at Yale in 1718. He was ordained by a council, as colleague to the Rev. Eliphalet Jones, at Huntingdon, Long Island, June 5, 1723. “A diligent student, extremely exact and systematic, he kept a register of the texts, places, and times of preaching, without a single omission, for more than fifty years.” In the Great Awakening, his labours were much blessed; “the power of God was marvelous.” Convictions of long continuance then issued in joy and peace. There was a great and general awakening at Huntingdon in 1748, and it was still prospering in the next year. This was immediately after the formation of Suffolk Presbytery: so wisely and so prayerfully did they seek to stay the progress of disorder, and so graciously did the Lord smile on their attempt to build up the broken churches.

In the summer of 1758, he expressed to the presbytery his doubts of the Scripture warrant for licensing probationers for the ministry, it being his judgment that investiture with the office of the gospel ministry was necessary before one could preach; “preaching being office-work, to be performed not without, but in consequence of, solemn ordination.” His brethren yielded so far as to ordain in every instance where the candidates professed that they could not in conscience receive license. Such a course conflicting with all Presbyterian usage and with the order of the synod in 1764, he opened his views to the synod in 1771, and they, not being convinced of their soundness, could not repeat the act, yet, having full confidence that he would never consent to ordination in any case except after making the necessary trials, left him to pursue his own course. The year 1763 was a year of disquiet at Huntingdon, and, according to the ancient custom in such junctures, the sacrament of the Lord’s Supper was not administered for twelve months. Happily, in May, 1764, “the greatest part of the people seemed solemn and thoughtful, not a few wounded deeply, and groaning under burdens insupportable; some under shuddering horror and fearful apprehensions of Divine wrath. God’s glorious work of grace goes on here;” and, in September, he said, “God has poured out his Spirit in a surprising manner upon this people.”

The disquiet was owing to the desire of the people to settle a colleague, and Kirkpatrick, of Amwell, was their choice: they had leave from the presbytery to prosecute the call, October 25, 1763, but he could not be obtained. Prime refused to have a licentiate occupy the pulpit as a candidate for settlement; and on the 4th of June, 1764, the presbytery, having heard both sides, decided that when the congregation resolved to admit a licentiate to preach to them, the pastoral relation should be, ipso facto, dissolved. Soon after, George Gilmour, a licentiate of the Eastern Association of Fairfield, who had previously preached in the Presbyterian congregation in Blandford, Massachusetts, was invited in an irregular manner, and greatly to the dissatisfaction of many in the town, and of the presbytery. In December, 1765, they asked to leave to hear John Close, a licentiate of Dutchess Presbytery: he was soon called, but was not ordained till October 30, 1766, and his short stay was full of trouble. Many felt that the pastoral relation had been rudely rent, so that, although two hundred and thirty persons opposed Close’s removal, he resigned, and was dismissed April 4, 1773. They then called Matthias Burnet, also a licentiate; but he declined; and, in March, 1775, they sought for Ebenezer Bradford, also not ordained; but, after much hesitation, he also refused. In the war, Huntingdon was held by the British, and much wanton and malignant injury was done to the dwelling, library, and other property of the aged, patriotic minister. He died on September 25, 1779, in his 79th year.

Information on Ebenezer Prime’s gravesite can be found here.
And the one work of his which I could find in digital format, can be viewed here:
Records of the First church in Huntington, Long island, 1723-1779. Being the record kept by the Rev. Ebenezer Prime, the pastor during those years. [published in 1899]

Words to Live By:
A long, faithful pastorate in the same church is unusual enough. What the long-term effects of that pastorate on the congregation and on succeeding generations, might be, is perhaps impossible to tell. But that God did bless the pastor with such tenure, is it then too much to hope, or even expect that the Lord will also bless that congregation commensurately? Someone has said that a people get the pastor they deserve. What greater motivation to pray for your pastor, to encourage and assist him where you can, and to yourself live as a Christian, walking humbly and faithfully each day before your Lord.

To read the whole of Records of the First Church in Huntington, Long Island, 1723-1779, by Rev. Ebenezer Prime, click here.

Blow the Dust Off  that Larger Catechism
by Rev. David T. Myers

On this date in 1648, July 20^th,  the Westminster Larger Catechism was approved by the General Assembly of the Church of Scotland in Edinburgh, Scotland. Yet to countless Presbyterians today, the Larger Catechism is a forgotten creed in our churches.  Yet it should not be.

In the words of Professor W. Robert Godfrey, it is “a mine of fine gold theologically, historically, and spiritually.” (pg ix in his “Introduction to the Westminster Larger Catechism.”)  It was always intended to be for the more mature Christians in the historic Christian faith, which certainly includes teaching and ruling elders, deacons, adult leaders in Christian education in the local church, and anyone else who may serve as a spiritual leader in the Church, or desire to be.

The value of the Larger Catechism, as outlined by W. Robert Godfrey in his introduction to the Catechism, is evidenced by its outstanding summaries of Biblical doctrine. I think of Question No. 77 which asks of the difference between justification and sanctification.  In an examination by a Presbytery committee, this author was once asked the difference between justification and sanctification by a ruling elder! By God’s good grace, I had reviewed that answer just prior to the examination, and was enabled to answer it succinctly. Could you, the reader, relate its differences between these two theological doctrines? Larger Catechism Q. 77 informs you of the answer.

The value of the Larger Catechism is also found in that some of its answers are superior even to the formulations of the Westminster Confession of Faith. The late John Murray believed this was the case with Q&A 30 – 32 on the Covenant of Grace, as being superior to Chapter 7, section 3 of the Confession. Too, the imputation of the guilt of Adam’s sin, as explained in L.C. 22 was superior to what WCF 6:3 says, the late Westminster Seminary professor believed.  We cannot afford to be ignorant of the fulness of the Larger Catechism.

Third, the exposition of the Ten Commandments is especially rich spiritually. It is true that “excessive elaboration” or overly-minute examinations of that which is commanded and forbidden of Exodus 20, tends to be a drag to countless readers and students. Yet Dr. Godfrey concludes “the Larger Catechism’s exposition of the law is in fact a useful basis for meditation and self-examination as it opens up the meaning of the commandments for the benefit of the believer who seeks to lead a godly life.” (pg. xiii)  Should that not be the goal for all growing believers?

Next, the value of the Larger Catechism is found in its presentation of the doctrine of the church, as developed by the author of this introduction. He correctly points out that such a presentation is entirely absent from the Shorter Catechism, except in an inference to the persons of baptism.

And last, the value of this Larger Catechism, according to Dr. Godfrey, is that it is a full, balanced, edifying summary of the Christian faith, a worthy aid as we grow in a knowledge of God’s truth.

Words to Live By:
I can do no less than recommend the Commentary on the Westminster Larger Catechism, as authored by Johannes G. Vos, edited by G. I. Williamson, and published by Presbyterian and Reformed Publishing House. It has been my constant companion  in my pastoral and personal devotions.

Yes, the Larger Catechism  has language problems in that it is fixed in sixteenth century language. Certainly, we have had no problem in translating inspired Holy Scripture into the language of the  twentieth century, with versions  such as the New American Standard Bible. Why isn’t there a movement to do the same with the language of the Westminster Confessional Standards?  Fellow elders, we need overtures to our respective presbyteries and General Assemblies to bring the Westminster Confession Standards up-to-date in their language!

My plea to our readers is to rediscover the Larger Catechism of  the Westminster Standards.  You will find it to be all that Professor Godfrey says it is.  And it will be to you, as a mature Christian, a worthy help as you worship and serve the Lord God from  day to day.  For our teaching elders, the Larger Catechism will be a help as you instruct the people of God in the Reformed Faith from Lord’s Day to Lord’s Day.

A Distinguished Lineage

“If we as God’s people were only more willing to wait for the Lord, how infinitely great would be the things that He in His graciousness would be delighted to do for us and in us and through us to the blessing of others and to the glory of His Name.” — Dr. T. Stanley Soltau.

Through a long, useful life, Theodore Stanley Soltau, D.D. served faithfully and well the Lord he loved.

Theodore Stanley Soltau was born in 1890, of missionary parents in Tasmania, and throughout his life was himself a missionary in every sense of the word. The Soltau family had  originally been Plymouth Brethren.  In fact, Stanley’s grandfather, Henry William Soltau, was born in Plymouth, in 1805. Henry authored works which remain in print to this day: The Holy Vessels and Furniture of the Tabernacle and The Tabernacle, the Priesthood and the Offerings.

Stanley received his early schooling in England, but when Stanley’s parents returned from the mission field to the United States in 1904, he remained stateside to obtain his undergraduate training in Northwestern University in Evanston, Illinois. His theological work was done at Princeton Seminary under men whose names are familiar to all in our church.

Shortly after graduation from seminary Dr. Soltau began a quarter of a century of profitable missionary endeavor in Korea. During these years he served under the Mission Board of the Presbyterian Church in the U.S.A., working in pioneer missionary works as well as in the administrative work of the mission in that land. It was while Dr. Soltau was in Korea that the church there suffered much persecution for its faith from the Japanese. Dr. Soltau stood firmly with the Church in resisting the attempts of the government to interfere with its service for the Lord.

Forced, through illness, to return from the foreign field in the late 1930’s, he entered on a new phase of his service. He was pastor in Evanston until 1942 when he was called by the First Evangelical Church of Memphis, Tennessee.

The blessing of the Lord was upon his ministry in Memphis and the church grew in number and service. Dr. Soltau’s life-long interest in missions was reflected in the interest of First Evangelical Church in supporting missions around the world.

After twenty-six years of an active and valuable pastorate, Dr. Soltau resigned in June of 1968. In his “retirement” he was, if anything, more active in his ministry for people and for missions. He traveled extensively in the U.S. and on missionary trips to South America and around the world.

In the early 1950’s, Dr. Soltau united with the then Bible Presbyterian Church. His help in the formation of World Presbyterian Missions was great and he served until 1971 as the president of this missions board. He was for a time on the board of the North Africa Missions agency, as well as that of the Greater Europe Mission and also Columbia Bible College.

T. Stanley Soltau, Christian gentleman, scholar, missionary, statesman, pastor, in the midst of an active life, at the age of 82, stepped into the presence of the Lord on the afternoon of July 19, 1972. “Blessed are the dead, that die in the Lord.”

The Lord blessed Dr. Soltau and his wife with children who grew to place their trust in Christ. His daughter Eleanor served in Jordan as a medical doctor; daughter Mary worked with a ministry for the handicapped; George was engaged full-time with prison ministry and Addison served as a professor at Covenant Theological Seminary and currently serves as an associate pastor at First Presbyterian Church of Coral Springs, Florida.

Words to Live By (once more, for effect):
“If we as God’s people were only more willing to wait for the Lord, how infinitely great would be the things that He in His graciousness would be delighted to do for us and in us and through us to the blessing of others and to the glory of His Name.”

Wise Words of Counsel

“Again; if it be a solemn truth, that the prevalence of Christianity, has a natural and immediate tendency to promote political freedom, then, those are the truest and the wisest patriots, who study to increase its influence in society. Hence it becomes every American citizen to consider this as the great palladium of our liberty, demanding our first and highest care. . . .To each of you, then, my fellow citizens, on this anniversary of our independence, be the solemn address made! do you wish to stand fast in that liberty, wherewith the Governor of the universe hath made you free? Do you desire the increasing prosperity of your country? Do you wish to see the law respected-good order preserved, and universal peace to prevail? Are you convinced, that purity of morals is necessary for these important purposes? Do you believe, that the Christian religion is the firmest basis of morality? Fix its credit, then, by adopting it yourselves, and spread its glory by the luster of your example! And while you tell to your children, and to your children’s children, the wonderful works of the Lord, and the great deliverance which he hath wrought out for us, teach them to remember the Author of these blessings, and they will know how to estimate their value. Teach them to acknowledge the God of heaven as their King, and they will despise submission to earthly despots. Teach them to be Christians, and they will ever be free.”

These are the words of the Rev. Dr. Samuel Miller, of Princeton fame. The quote comes from what is to the best of our knowledge Dr. Miller’s first published work, a sermon delivered on the anniversary of the Independence of America, July 4, 1793. Alert readers will recognize this as a repeat of our post from earlier in January of this year, and we are posting it again in preface to the opening today of the Republican National Convention. Next Monday, we will similarly re-post another selection from among this year’s Election Day Sermon series, which has been presented to us by our guest author, Dr. David W. Hall, pastor of the Midway Presbyterian Church in Powder Springs, Georgia. 

A Sermon on the Anniversary of the Independence of America by Samuel Miller (July 4, 1793)
by Dr. David W. Hall 

On January 18th at Liberty University, a Republican candidate referred to a Bible passage in his talk (and was criticized for wrongly citing it—although some scholars would agree that “2 Corinthians” is as acceptable as “Second Corinthians” as far as phraseology goes, but we doubt that Mr. Trump was aware of those nuances), advising that Christianity was under siege. While such remarks stir our passions, more than two centuries earlier, another speaker referred to that same passage with an entire sermon devoted to it. If one wishes a more thorough explication of this passage, one could consult Samuel Miller’s “Sermon on the Anniversary of the Independence of America.” Perhaps even Mr. Trump would benefit from a more detailed acquaintance with this classic sermon.

If one doesn’t believe that earlier American preachers frequently preached politically-ladened material, he is simply not aware of history. In this 1793 memorial sermon, a youthful stalwart from Princeton chose the text from 2 Cor. 3:17 (“And where the Spirit of the Lord is, there is Liberty”) to remind his listeners of the blessings of liberty. He addressed them as “near witnesses of these stupendous transactions,” even though the events were well known. He set the stage with this well-stated opening:

In contemplating national advantages, and national happiness, numerous are the objects which present themselves to a wise and reflecting patriot. While he remembers the past, with thankfulness and triumph; and while he looks forward, with glowing anticipation, to future glories, he will by no means forget to inquire into the secret springs, which had an active influence in the former, and which, there is reason to believe, will be equally connected with the latter.

Samuel Miller (1769-1850) was the second Professor at Princeton Seminary (NJ) beginning in 1813. Ordained in 1793, he pastored several churches in New York City (Wall Street and First Presbyterian Churches) The author of numerous theological and ecclesiological texts, Miller is viewed as a co-founder of Princeton Seminary (1813), becoming the pedagogical guiding light for the likes of Archibald Alexander, Charles Hodge, and others. His interests ranged from theater to slavery, and from history to government. He also served as Moderator of the Presbyterian General Assembly. He is a distinct link between the Colonial era and the nineteenth century.

Miller wishes to offer “a few general remarks on the important influence of the Christian religion in promoting political freedom.” Fully cognizant of the original setting and meaning of this passage in Corinthians, notwithstanding, Miller believed that “the proposition contained in our text is equally true, whether we understand it as speaking of spiritual or political liberty, we may safely apply it to the latter, without incurring the charge of unnatural perversion.” Far from hesitating to apply this ancient text to his moment, he preached:

The sentiment, then, which I shall deduce from the text, and to illustrate and urge which, shall be the principal object of the present discourse, is, That the general prevalence of real Christianity, in any government, has a direct and immediate tendency to promote, and to confirm therein, political liberty.

This important truth may be established, both by attending to the nature of this religion, in an abstract view; and by adverting to fact, and the experimental testimony with which we are furnished by history.

Like Calvin before him, Miller still spoke of human depravity and referred to “tyranny” (used 6 times in this sermon) as the causative enemy both to be avoided and which justified rebellion. Further, political liberty did not automatically flow from consent of the governed, dispersed governmental branches, nor did “political liberty . . . rest, solely, on the form of government, under which a nation may happen to live.” Instead, “It must have its seat in the hearts and dispositions of those individuals which compose the body politic; and it is with the hearts and dispositions of men that Christianity is conversant.” Thus, enduring liberty, “that perfect law of liberty, which this holy religion includes, prevails and governs in the minds of all, their freedom rests upon a basis more solid and immovable, than human wisdom can devise. For the obvious tendency of this divine system, in all its parts, is, in the language of its great Author, to bring deliverance to the captives, and the opening of the prison to them that are bound; to undo the heavy burdens; to let the oppressed go free; and to break every yoke.”

With piercing specificity, he claimed: “The prevalence of real Christianity, tends to promote the principles and the love of political freedom, by the doctrines which it teaches, concerning the human character, and the unalienable rights of mankind; and by the virtues which it inculcates, and leads its votaries to practice.” A correlate of this biblical faith was:

Christianity, on the one hand, teaches those, who are raised to places of authority, that they are not intrinsically greater than those whom they govern; and that all the rational and justifiable power with which they are invested, flows from the people, and is dependent on their sovereign pleasure. There is a love of dominion natural to every human creator; and in those who are destitute of religion, this temper is apt to reign uncontrolled. Hence experience has always testified, that rulers, left to themselves, are prone to imagine, that they are a superior order of beings . . .

In contrast to the religion of self,

Christianity, wherever it exerts its native influence, leads every citizen to reverence himself-to cherish a free and manly spirit-to think with boldness and energy-to form his principles upon fair inquiry, and to resign neither his conscience nor his person to the capricious will of men. It teaches, and it creates in the mind, a noble contempt for that abject submission to the encroachments of despotism, to which the ignorant and the unprincipled readily yield. It forbids us to call, or to acknowledge, any one master upon earth, knowing that we have a Master in heaven, to whom both rulers, and those whom they govern, are equally accountable. In a word, Christianity, by illuminating the minds of men, leads them to consider themselves, as they really are, all coordinate terrestrial princes, stripped, indeed, of the empty pageantry and title, but retaining the substance of dignity and power. Under the influence of this illumination, how natural to disdain the shackles of oppression-to take the alarm at every attempt to trample on their just rights; and to pull down, with indignation, from the seat of authority, every bold invader!

One of Miller’s clearest summaries asserts: “The prevalence of Christianity promotes the principles and the love of political freedom, not only by the knowledge which it affords of the human character, and of the unalienable rights of mankind, but also by the duties which it inculcates, and leads its votaries to discharge.” Further, he sees “the native tendency of the Christian religion” as promoting “civil liberty.” Miller adds: “When we compare those nations, in which Christianity was unknown, with those which have been happily favored with the light of spiritual day, we find ample reason to justify the remarks which have been made.”

Miller not only extols the value of religion for the public square but also he claimed that “there never was a government, in which the knowledge of pure and undefiled Christianity prevailed, in which, at the same time, despotism held his throne without control.” As a specific, Miller thought Christianity mitigated against slavery, which yielded “to the mild and benign spirit of Christianity. Experience has shown, that domestic slavery also flies before her, unable to stand the test of her pure and holy tribunal. After the introduction of this religion into the Roman empire, every law that was made, relating to slaves, was in their favor, abating the rigors of servitude, until, at last, all the subjects of the empire were reckoned equally free.” He also expected that “Christianity shall extend her scepter of benevolence and love over every part of this growing empire-when oppression shall not only be softened of his rigors; but shall take his flight forever from our land.”

This sermon is available in printed form in both Election Day Sermons (Covenant Foundation, 1996) and the excellent anthology by Ellis Sandoz, Political Sermons of the American Founding Era (Indianapolis: Liberty Fund, 1998); it is accessible online at: http://consource.org/document/a-sermon-on-the-anniversary-of-the-independence-of-america-by-samuel-miller-1793-7-4/
It is also available as a photographic scan of an original copy, here.

Excerpts from Miller’s stirring conclusion are repeated here again, to entice the reader to access the whole.

Again; if it be a solemn truth, that the prevalence of Christianity, has a natural and immediate tendency to promote political freedom, then, those are the truest and the wisest patriots, who study to increase its influence in society. Hence it becomes every American citizen to consider this as the great palladium of our liberty, demanding our first and highest care. . . .To each of you, then, my fellow citizens, on this anniversary of our independence, be the solemn address made! do you wish to stand fast in that liberty, wherewith the Governor of the universe hath made you free? Do you desire the increasing prosperity of your country? Do you wish to see the law respected-good order preserved, and universal peace to prevail? Are you convinced, that purity of morals is necessary for these important purposes? Do you believe, that the Christian religion is the firmest basis of morality? Fix its credit, then, by adopting it yourselves, and spread its glory by the luster of your example! And while you tell to your children, and to your children’s children, the wonderful works of the Lord, and the great deliverance which he hath wrought out for us, teach them to remember the Author of these blessings, and they will know how to estimate their value. Teach them to acknowledge the God of heaven as their King, and they will despise submission to earthly despots. Teach them to be Christians, and they will ever be free.

Dr. David W. Hall, Pastor
Midway Presbyterian Church
Powder Springs, Georgia