“[Dick] had a capacity for concentration and single-mindedness that was maddening, and a capacity for empathy that was healing. He could have written books of great significance, if he had the patience. He was one of only several individuals it was my privilege to know who had the mind of an intellectual explorer, a discoverer of principles, relationships between what are too often labeled ‘spiritual’ and ‘intellectual.’ He thought and wanted others to think, and this caused him undeserved difficulties because thinking is painful. He shunned superficial statements that would have won him acceptance among those believers who limit orthodoxy to set phrases. He bore the risk of being considered not Biblical enough, in order to be truly Biblical.

He Was OP, RP, EP and RPCES

That tag line will bring back for some of our readers the famous Dameron and Jones song. Others, not so blessed, will draw a blank. The Rev. Richard W. Gray was the living expression of that song:  “We’ve been OP, BP, and RPCES. What we’ll be next is anybody’s guess.”

Richard Willer Gray was born in Brooklyn, New York on June 6, 1911. After the age of 12 he lived in Philadelphia, Pennsylvania, until moving to attend Wheaton College, from 1930-1934. Following graduation from Wheaton, he received the M.Div. at Westminster Theological Seminary, in 1937. In 1936, a year before graduation from Westminster, he married Emily MacDonald. To this marriage, three children were born. Their son Richard is himself a PCA pastor, serving in Florida.

Rev. Gray was ordained by the Presbytery of New Jersey on May 18, 1937 and installed as pastor of the Covenant OPC church of East Orange, New Jersey. He served this church from 1937 until 1945. Resigning that post, he then answered a call to serve Calvary Orthodox Presbyterian Church, in Bridgeton, New Jersey [now New Hope OPC], serving there from 1946-1949. His third pastorate was with the Calvary Presbyterian Church of Willow Grove, Pennsylvania, which at that time was an independent church. Rev. Gray served this church from 1949 to 1958, and during these same years he was also the editor of a magazine, The Witness, a publication widely utilized by OPC, BPC and Reformed Presbyterian congregations. In April of 1958, Dr. Gray transferred his credentials to the Reformed Presbyterian Church, General Synod, leading his independent congregation into this denomination. By way of two later denominational mergers, the Willow Grove congregation is today a part of the PCA.

Pictured below, the building occupied by the Calvary OPC church of Bridgeton, New Jersey, where Rev. Gray served from 1946-1949.

As editor of The Witness, Rev. Gray had a pulpit which effectively reached a number of Presbyterian denominations, and the magazine in turn allowed Dr. Gray to eventually become the leading voice in the eventual merger of the Reformed Presbyterian Church, General Synod [1833-1965] and the Evangelical Presbyterian Church [1961-1965]. The denomination resulting from that merger, the Reformed Presbyterian Church, Evangelical Synod [1965-1982], eventually was received into the Presbyterian Church in America, in 1982.

[This coming Sunday, June 16, we will feature Dr. Gray’s sermon delivered before the Synod on the occasion of the RP/EP merger in 1965. His sermon was titled, “Where Have We Been and Where Are We Going?”]

Rev. Gray never saw the merger of the RPCES with the PCA. Following the merger of the RPC,GS and the EPC, he had continued as pastor of the Calvary Presbyterian Church of Willow Grove until 1975. At that time he answered a call to serve as the founding pastor of the Presbyterian Church of Coventry, Connecticut. It was while serving as pastor of this church that the Lord called him to his final reward. He died on February 28, 1979.

Apart from his pastoral duties at the above four churches, Dr. Gray participated in a wide variety of denominational and intellectual activities. At various times he:

Edited a Christian magazine (The Witness)
Taught courses at a seminary
Was active in the establishment of four branch churches
Started the Christian Counseling Center of Willow Grove
Was active in the establishment of Christian schools
Wheaton College awarded him the honorary Doctor of Divinity degree in 1959
Served on the Board of Directors of National Presbyterian Missions; Quarryville Home; and Covenant College
Served as a chief architect of the union of the Reformed Presbyterian Church, General Synod and the Evangelical Presbyterian Church
Moderator of the 148th Synod of the Reformed Presbyterian Church, Evangelical Synod (1970)
Frequent moderator of denominational committees, regional presbyteries, and synodical reports
Founded the Christian Counseling Service in Coventry, Connecticut
Presided over the Evangelical Ministerial Association of greater Hartford

The people who fell under Dick Gray’s ministry were as diverse and varied as his multi-faceted personality, yet all found common ground in his infectious enthusiasm for the Kingdom of God.

From a young counselee: “I thank God for the vast help that Dr. Gray has been in my life. I came to him in desperate anxiety. He allowed me to expose all that was ugly and frightful. He was both utterly trustworthy and wisely insightful. God used him to lead me into the health and maturity and objectivity about myself which now is a part of my abundant and joy-filled life.”

From a ministerial colleague: “Although in God’s providence Dick and I were working on the most recent church problem from different sides of it, I want you to know that that in no way diminished my admiration and esteem for him as one of the God-given leaders to the RP Church. I  particularly appreciated his openness to new ideas and his willingness to encourage the young ministers. At the same time, no one could question his concern for the welfare of the churches and his tireless energy on their behalf.”

From a former elder and long-term friend: “[Dick] had a capacity for concentration and single-mindedness that was maddening, and a capacity for empathy that was healing. He could have written books of great significance, if he had the patience. He was one of only several individuals it was my privilege to know who had the mind of an intellectual explorer, a discoverer of principles, relationships between what are too often labeled ‘spiritual’ and ‘intellectual.’ He thought and wanted others to think, and this caused him undeserved difficulties because thinking is painful. He shunned superficial statements that would have won him acceptance among those believers who limit orthodoxy to set phrases. He bore the risk of being considered not Biblical enough, in order to be truly Biblical.”

Words to Live By:
“Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labor under the sun during the few days of life God has given him, for this is his lot. Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work; this is a gift of God. He seldom reflects on the days of his life, because God keeps him occupied with gladness of heart.” (Eccl. 5:18-20)

According to this account by Dr. J. Oliver Buswell, Jr., there was apparently some confusion during the Second General Assembly of the Orthodox Presbyterian Church [nee Presbyterian Church of America], over the matter of how exactly to dispose of the 1903 PCUSA amendments to the Westminster Confession. Buswell writes here in THE CHRISTIAN BEACON, 17.17 (5  June 1952): 2, 4.

THE WESTMINSTER CONFESSION AND THE AMENDMENTS OF 1903.

We who are Calvinists are such not because we admire the work of a man, but because we admire the work of a man who clearly expounded the system of doctrine taught in the Scriptures. When we speak of great historical Calvinistic documents the word “Calvinistic” signifies the preservation in sharp and clear outline of what the Bible teaches. The Westminster Confession of Faith, for example, is a basic document for all English-speaking Presbyterian, Reformed, Congregational, and Baptist churches. The Savoy Confession of the historical Congregational Churches (Congregationalism before the apostasy of that denomination) is The Westminster Confession with a change in one chapter only. The Philadelphia Confession, which is a basic document for large groups of Baptist churches in the Southern states and in England, is The Westminster Confession with changes in two chapters only. The New Hampshire Confession, which is accepted by many Baptist churches in the Northern states is largely adapted from The Westminster Confession. It is therefore an interdenominational document in the truest sense. It is a rich deposit of treasure in the common heritage of Bible-believing Christians. We Calvinists accept The Westminster Confession not as being an infallible document, not as being verbally inerrant, but as being thoroughly based upon the Scriptures, and as setting forth in clear and positive language the integrated system of doctrine which the Scriptures teach.

In 1903 the Presbyterian Church in the U.S.A. adopted certain amendments in order to please groups which were doctrinally weak and poorly instructed. Dr. Benjamin Warfield, one of the greatest Calvinistic teachers of the past generation, strongly protested against the adoption of these amendments, but when they were adopted, Dr. Warfield declared (as Dr. J. Gresham Machen related the matter to me) that these amendments, weak and misleading as they were, did not actually change “the system of doctrine.”

In the months preceding May, 1936, Dr. Machen explained to me that he did not wish to take his stand as contending for any change in the constitution of the Church (Presbyterian, U.S.A.) as it then existed, though he hoped that the amendments of 1903 might sometime be eliminated. His great fight at that time was that the Foreign Mission Board (and other agencies of the Church) might at least be true to the simple elementary principles of the Gospel. He could be loyal to the constitution as it was then, since, as Dr. Warfield had said, the constitution, in spite of the weak and misleading character of the 1903 amendments, still set forth the system of doctrine taught in the Scriptures.

I understood Dr. Machen to advocate that if we should be compelled to form a new church, it would be wise to start with the doctrinal constitution just as it had been in the U.S.A. Church at the time the controversy arose. It was on this basis that Dr. Machen organized the Independent Board for Presbyterian Foreign Missions.

In May, 1936, Dr. Machen and the rest of us were unfrocked and put out of the Presbyterian Church in the U.S.A. An incident took place in the fall of 1936 at the Second General Assembly of the Presbyterian Church of America which, I have recently learned, has caused confusion in the minds of some of our friends. I am glad to take this occasion to make a correction. The incident was as follows : When the proposal to adopt the Westminster Standards came before the Assembly, as moderator, I suggested that it would expedite matters if we adopted the Standards as they then existed in the U.S.A. Church, and then proceeded with deliberation to remove the 1903 amendments and make such a declaratory statement as might seem appropriate. At this point Dr. Machen gained the impression that I had somehow changed my convictions, and that I wished the amendments of 1903 to be retained, which certainly was not the case. He made a forceful address urging the adoption the Confession without the 1903 amendments. I could readily see that either I had misunderstood his former opinions, or he had changed his mind. I did not consider the matter worth a reply, since we were all agreed that the 1903 amendments should ultimately be eliminated.

I should never had referred to the matter again had I not been informed rather recently that some sound Calvinistic bodies overseas have been told that “the Bible Presbyterian Church is un-Calvinistic, since one of the leaders of the Bible Presbyterian Church, moderator of the Second General Assembly of the Presbyterian Church of America, actually spoke in defense of the weak and misleading 1903 amendments of the Westminster Confession.”! I did not at any time speak in defense of the 1903 amendments. When the Bible Presbyterian Church was formed, it adopted The Westminster Confession, without the objectionable 1903 amendments.

[excerpted from The Christian Beacon, vol. 17, no. 17 (5 June 1952), pages 2, 4.]

STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn

Q. 12. — What special act of providence did God exercise towards man, in the estate wherein he was created?

A. — When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.

Scripture References:
Compare Gen. 2:16,17 with Rom. 5:12-14; Rom. 10:5; Luke 10:25-28, and with the covenants made with Noah and Abraham; Gen. 2:17.

Questions:

1. What is a covenant?

A covenant is a mutual agreement and arrangement between two or more parties to give or do something.

2. What is God’s covenant with man?

God’s covenant with man is his agreement to give something with a stipulation that man will do something on his part, or it may be entirely gracious as in Genesis 9.

3. How many covenants has God made with man?

God has made two primary covenants with man. The first was the Covenant of Works and the second was the Covenant of Grace.

4. Why was it called the Covenant of Works?

It was called the Covenant of Works because it was a plan by which the human race could achieve eternal life by works, that is, by perfect obedience to the will of God.

5. Who were the parties in the Covenant of Works?

The parties were God, who established the covenant, and Adam, the head and representative of the entire human race.

6. Why did God forbid Adam and Eve to eat of the fruit of the tree?

He forbade them because this was a test of obedience to the will of God. The fruit was good in itself but to partake of it was contrary to God’s commandment.

7. What was the promise and penalty attached to the Covenant of Works?

The promise was life everlasting and the penalty temporal, spiritual, and eternal death.

8. What may we learn from this doctrine of the Covenant of Works?

We are taught that eternal death came by the breaking of the Covenant of Works by the first Adam and that eternal life comes only by fulfilling the same covenant by the second Adam (Rom. 5:19). Adam was our representative in the Covenant of Works; Jesus Christ is our representative in the Covenant of Grace.

ADAM’S SCHOOLMASTER
In the Garden of Eden there was a tree. We do not know what sort of tree it was, the story that it was an apple tree has no proof from Scripture. But this tree was an important tree and it played an important part in a “special act of providence” of God. Adam was in the midst of many providential arrangements made for him by God. But even though things were good—even though he had abundance and comfort—God laid down a positive command to Adam: “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” (Gen. 2:17)

This special act of providence was Adam’s Schoolmaster. This was to teach Adam certain things he must know. It was to teach him self-restraint. It was to teach him that even though he was lord of the creatures, yet he was still a subject of God. It was to teach him that he was to obey God without question. The test of Goodness or Evil is simply obedience or disobedience of God’s will. After putting Adam in the Garden, and giving him all things, God (so states A. A. Hodge) “reduced the test to the simplest and easiest—the test simply of a personal violation of law, a test simply of loyal obedience.” Adam failed the test and Christ came later to do what Adam failed to do.

This test of loyal obedience is the test we are under today. If we are saved by grace, God’s word to us is: “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” (Matt. 7.21). It is true that our entrance into heaven is not by our merits but by God’s grace. But it is equally true that the person who is born again by the Spirit of God will be a person that loves God’s Word and seeks, by the help of God, to follow His commandments.

A good commandment for the Christian to follow is: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” (I Cor. 10:31). Here is our test of loyal obedience, and it teaches us to restrain ourselves; that we are subjects of God and that we are to obey Him and do all to His glory. Whatever we are about to do we need to ask ourselves: “Can it be done in the name of the Lord Jesus?” “Can we do it thankfully, expressing gratitude to God for the privilege and asking His blessing upon it in prayer?” Are we seeking, as sinners saved by grace, to do God’s will in all things? (Philippians 4:8,9)

Addendum:
“After such a review of the first covenant, how welcome to us should be the language of God in the Gospel, “Incline your ear, and come unto me; hear, and your souls shall live; and I will make an everlasting covenant with you, even the sure mercies of David.” The blessings of that covenant are not suspended on our obedience, but secured by the perfect righteousness of the second Adam. Let us remember that perfection in holiness must still be our aim, and that to it we are called by every feeling of gratitude and duty. In this new covenant that God makes with us, he puts his laws in our minds, and writes them in our hearts; there are promises of aid and pardon which had no place in the first covenant, and of a light which its tree of knowledge could never have yielded, for wisdom is a tree of life to every one that lays hold on her, and happy is every one that retaineth her.”
—Henry Belfrage, A Practical Exposition of the Shorter Catechism (1832), p. 52.

Rachel Caldwell: A Firm Faith in God’s Provision and Protection
by David T Myers

In your mind’s eye, consider the scene. The proud Presbyterian pastor and parents, Alexander Craighead and his wife, are introducing their old friend, the Rev David Caldwell, to theit third child, a daughter, born to their household. Rev. Caldwell takes the new born infant into his arms to cradle this precious covenant child of God. Fast forward twenty plus years! The Rev. David Caldwell, Presbyterian Pastor to two Presbyterian congregations, and educator at his Log College, in North Carolina, at age 41 takes Rachel Craighead Caldwell, age 24, into his home as his wife!

Rachel Caldwell had already experienced much already in her young years in the American Colonies. She had the experience of fleeing often out the back door of her home as the native Americans were bringing their tomahawks into the front door. It became so dangerous that her parents moved south to safer areas of the country, namely North Carolina.

The influence she had in both the pastoral ministry of her husband with two Presbyterian churches (which still exist today!), to say nothing of the example to the Log College students in their celebrated classical school , was truly one with a firm belief in God’s protection and provision.

Remember this was the era of the Revolutionary War. From both pulpit and pew, Pastor Caldwell and his members went forth to oppose the British invasion of their colony. Rev. Caldwell had placed upon him a bounty by the British that two hundred pounds could be collected in delivering him to the invading British army. That left his wife, and all the other women of the Revolution at the mercy of the advancing enemy troops. On March 15^th, parts of the British army encamped at David Caldwell’s plantation.

It was said that Rachel Caldwell immediately retired from the enemy at the front door into the house to warn two visiting neighbors to escape out of the back door to their homes. The British troops took possession of the home, and directed Rachel and her children to live in the smoke house, where she and her family existed on a few dried apples and peaches. Some reports tell us a British physician kindly intervened to help her, giving her a bed, some provisions, and cooking utensils. When the occupation was over, the whole plantation was given over to destruction, with many valuable books, sermons, and even the family Bible destroyed.

During the ensuing battle, the women of the two Presbyterian congregation met to earnestly pray for victory. After the battle, which the British won but as a high cost of dead and wounded, godly women went to the battlefield, led by Rachel Caldwell, to search for their loved ones, administer comfort to the wounded, and help bury the dead. It must have been a tragic experience.

After the battle, and the War of Independence, the ministry of the Caldwell’s continued in both churches and Log College. It was said Rachel’s ministry was so effective that“Dr Caldwell makes the scholars while Mrs Caldwell makes the Preachers!” This was in reference to her example of piety and help to dispose student’s minds to religious impressions.

David Caldwell would live to one hundred years and going to the Lord in 1824. Rachel Caldwell would join him a year later, dying on June 3, 1825. Her testimony continues to this day in that there is a Chapter of the American Revolution in Greensboro, North Carolina, called the Rachel Caldwell Chapter.

Words to Live By: On the web page of that Rachel Caldwell American Revolution chapter in Greensboro, North Carolina, it reads, “Rachel Caldwell was highly intelligent, well educated, prudent, kind, and respected and trustworthy. She was a woman of faith in Jesus Christ. She believed everything God said in the Bible, and she put her knowledge of it in her work through her prayers and actions.” What a wonderful testimony and worthy of imitation for our female subscribers of This Day in Presbyterian History.