We will have to look for other opportunities to talk about Robert Jefferson Breckinridge, but for now it will have to be enough to introduce him to our readers. He was the third son of the Honorable John Breckinridge and his wife Mary Hopkins (Cabel) Breckinridge. Robert was born on March 8, 1800 in Cabell’s Dale, Kentucky. In that era it was not uncommon for particularly brilliant young men to enter college at an early age, and Robert graduated from Union College in Schenectady, New York, in 1819. He then turned his attention to the study of law and was admitted to the Bar at Lexington, Kentucky in 1824. Wasting no time, he pursued political office and was elected to the Lower House of the Kentucky legislature in 1825 and was re-elected to that office three times.

But God had other plans for this bright young man. In the winter of 1828-29, he came to faith in Christ at a meeting in Frankfort, Kentucky. He immediately decided to quit the practice of law and also to give up public office. In the Spring of 1829 he made a public profession of his faith and became a member of the McChord Presbyterian Church, Lexington, KY. Shortly thereafter he moved his membership to the Mount Horeb church in Fayette county and became an elder in that church late in 1829.

Nevin’s Encyclopedia continues in its account of his life, stating that

“In the Summer of 1830 he felt bound to appear once more before the people of his native country, to defend and commend the laws of God and Christian morality in the matters of the abolition of negro slavery and the transportation of the mails on the Sabbath day. He honestly, in the fear of God, pleaded with his countrymen in behalf of these great interests of God and men, and when the cause which was dear to him met with defeat, publicly and privately retired once more from public life.”

At this point in time, R. J. Breckinridge had no sense of a call to the ministry. That came later, on the occasion of  a large revival meeting held on his own farm, in the fall of 1831. Friends had been putting the idea before him, but he had strong misgivings, and it was not until this meeting that he resolved to preach the Gospel. Coming under care of the West Lexington Presbytery, he was licensed to preach in the Spring of 1832. He attended the General Assembly that year as a ruling elder, and proceeded on to Princeton to attend seminary. That time of study however was cut short about five months later when he accepted a call to serve the Second Presbyterian Church of Baltimore, where his brother John had been the pastor. Breckinridge was received by the Presbytery of Baltimore and ordained in late November of 1832.

The alert reader will note that there are several unusual, perhaps even troubling aspects in this story thus far. The sudden change of membership from one church to another, and the quick election to serve as a ruling elder, plus the lack of grounding in his education in Seminary, as that too was cut short. Admittedly R. J. Breckinridge was a brilliant man who had already accomplished much in life. And times were different then; seminaries were still somewhat new in America–Princeton had only been founded in 1812.

Yet there was at that time, and remains to this day, a provision in nearly all Presbyterian denominations which makes allowance for a man of unusual gifts, such that some or perhaps even all of a seminary education might be excused. It is rare for a Presbytery to make use of this clause, but it is there in the Books of Church Order of most Presbyterian denominations.

In the PCA, this “extraordinary clause”, as it is often called, is found in Chapter 21, section 4 of the Book of Church Order. After stating that the candidate for ordination should usually be a graduate of both a college or university and a theological seminary, the BCO states in paragraph “h” of BCO 21-4 :

“The extraordinary clauses should be limited to extraordinary circumstances of the church or proven extraordinary gifts of the man. Presbyteries should exercise diligence and care in the use of these provisions in order that they not prevent the ordination of a candidate for whom there are truly exceptional circumstances, nor ordain (nor receive from other denominations (BCO 13-6) a person who is inadequately prepared for the ministry.”

Words to Live By:
Rightly understood, it should be realized that it is a terrible thing to enter the ministry of the Gospel, as a pastor accepts a greater responsibility before the Lord. “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.” (James 3:1, NASB). A man should first have good assurance that he is in fact a Christian, and then second, that he is growing in the grace and knowledge of the Lord Jesus Christ, before even considering a call to shepherd the Lord’s people. He should have affirmation in these things from others, and he should be able to see the Lord’s provision, both in means and opportunity.

Here’s to our Stated Clerks!

Back Creek Presbyterian Church, located in Mount Ulla, Rowan county, North Carolina, was organized in 1805, and is now a congregation of the Presbyterian Church in America. In the same year that the church was organized, church members George and Catherine (Barr) Andrews welcomed a child into their family, with the birth of Silas Milton Andrews on March 11, 1805.  Young Silas later took his college education at the University of North Carolina, Chapel Hill, graduating in 1826. He worked as a teacher for several years before entering the Princeton Theological Seminary in 1828 and was regularly graduated in the Fall of 1831.

Mr. Andrews was licensed to preach by the New Brunswick Presbytery on February 2, 1831. Shortly after graduating from Princeton, he was ordained by the Presbytery of Philadelphia on November 16, 1831 and installed as pastor of the Presbyterian church in Doylestown, PA, with concurrent duties over a congregation still remaining at Deep Run, PA. The Doylestown church had originally begun in Deep Run, organized by the efforts of the Rev. William Tennent, and this church was first mentioned in the records of the Presbytery of Philadelphia in 1732.  For forty-nine years Rev. Andrews labored in this one charge, without interruption, until the day of his death. The succession of pastors preceding him included William McHenry, Hugh Magill, James Latta, James C. Greer, Uriah DuBois and Charles Hyde.

One source tells us that Rev. Andrews was single-minded in his focus, “concentrating all his efforts on his charge, and taking very little part in outside affairs, gathering in from time to time large numbers of converts, and training and edifying his people in the way of truth, holiness and duty.” Perhaps to make ends meet during those early years when the congregation was smaller, Rev. Andrews also operated a private classical academy in addition to his pastoral duties. Rev. Andrews died on March 7, 1881.

This was a quiet and unassuming man, not one who sought attention for himself, not one given to pride or ostentation. He was a good scholar, fair and even-handed in his judgment, and he was a rather good preacher who knew the Scriptures well. From mid-October, 1848 until the reunion of the Old School and New School wings of the Presbyterian Church (PCUSA) in 1870, Rev. Andrews served as the Stated Clerk of the Synod of Philadelphia. He brought both care and attention to detail to his work, and had excellent penmanship as well.

Words to Live By:
Now here’s something you don’t think about often : We might from time to time be reminded to pray for our pastors, but when was the last time someone exhorted you to pray for our Stated Clerks? The record of the Church that they help to create is particularly crucial in future years, and each of them must exhibit that same character of meticulous care and accuracy if they are to do their work properly. Clearly this is not a work that just anyone can do, and do well. They are a rare breed.

For Further Study:
Apparently Rev. Andrews only wrote one work that was ever published, The Sabbath at Home, which was issued by the Presbyterian Board of Publication in 1836 and then reprinted twice, in 1837 and 1840. That book can be read online, here.

There was also a student’s journal which was preserved and later transcribed and published in 1958 as Mister Andrews’ School, 1837-1842. Transcribed and illustrated by Ellen Swartzlander and published in Doylestown, PA by the Bucks County Historical Society. The book is about 126 pages in length, and some 58 libraries around the country hold copies, so it should be easy to obtain via interlibrary loan.

Today’s post serves as a reminder of content placed on the web site of the PCA Historical Center several years ago, in this case PDF image scans of The Concerned Presbyterian, the bulletin issued by Concerned Presbyterians, Inc.

There were four main organizations that were formative of the Presbyterian Church in America :

1. Concerned Presbyterians, a layman’s group led by ruling elders;
2. Presbyterian Churchmen United, an organization for pastors;
3. The Presbyterian Journal, a magazine begun in 1942; and
4. The Presbyterian Evangelistic Fellowship, a ministry focused on revival.
   and in the estimation of many, Reformed Theological Seminary, Jackson, MS, should be added to that list.

The Concerned Presbyterian was the bulletin issued by Concerned Presbyterians, a layman’s renewal group led by ruling elders in the Presbyterian Church, U.S. (aka, Southern Presbyterian Church). Kenneth S. Keyes, a Miami real estate developer, and W. Jack Williamson, a prominent Jackson, MS lawyer, were notable leaders of this group. Bulletin no. 1 was issued in March of 1965 and the final issue published by the group came out sometime in 1976.

Click on the cover image below to view and access issues of The Concerned Presbyterian. And as you read, remember to praise God for how He raised up faithful servants who stood for the truth of the Scriptures, despite cost and opposition. May succeeding generations remember this heritage and follow in their footsteps.

It apparently began with Anglican scholar, W. H. Griffith Thomas and his trip to China in the summer of 1920. Upon his return, he gave an address before the Philadelphia Presbytery, charging that the PCUSA was sending modernists onto the mission field in China, and that what was being taught on the mission field was heretical. After an initial flurry of debate, countercharges and reassurances, the matter seemed to die down somewhat. But it continued to boil under the surface.

Jumping ahead to 1933, conservatives in the Presbyterian Church, U.S.A. had by that time decided their only option was to establish an Independent Board for Presbyterian Foreign Missions, which was officially organized in October of that year. Dr. J. Gresham Machen was elected to serve as the first president of the newly formed missions board. The plan was that this Board would allow conservatives to support theologically orthodox missionaries and know that their contributions were used in a way that would honor the Lord.

But about that same time, the New Brunswick Presbytery, of which Machen was a member, moved to tighten its requirements for men coming to be ordained. Henceforth they would require candidates to affirm their sole support for the Boards and ministries of the denomination. Machen opposed this move, but in the end, the matter turned disastrously against Dr. Machen and all those involved with the Independent Board, for the denomination essentially affirmed and adopted the New Brunswick position. Subsequently an order came down from General Assembly in 1934 that members must support the programs of the Church and no others.

The result of this “Deliverance of 1934” was that, as a matter of conscience, Machen and a dozen or so others refused to step away from their involvement with the Independent Board, and as a result were tried in ecclesiastical court. In each case, they lost. Dr. Machen’s case was particularly grievous, in that he was not allowed to present evidence that would have supported his position.

It was on this day, March 5th, in 1936, that the Rev. Harold S. Laird pled “not guilty” to the charges against him for his involvement with the Independent Board. Rev. Laird was the pastor of the First and Central Presbyterian Church in Wilmington, Delaware. He had been charged with “disobedience to the government and discipline of the Presbyterian Church in the U.S.A.” Initially there had been two other charges, that (2) he had failed to subject himself to his brethren, and (3) that he had failed to be zealous and faithful in maintaining the truths of the Gospel. But Rev. Laird’s character was beyond reproach, and those charges were foolish at best, so the matter was reduced to the one charge their rules could sustain.

Pictured at right, the Rev. Harold S. Laird.

Words to Live By:
Eventually Machen, Laird, Buswell, McIntire, Bennett and about eight others all lost their trials. One result was the formation of the Presbyterian Church of America in 1936, later renamed the Orthodox Presbyterian Church. The Independent Board for Presbyterian Foreign Missions also continues to this day with its ministry. Those who were tried were men and women of good conscience, who would not step back from what they knew was right as they sought to serve the Lord. Those of us today who would stand for the truth of the Scriptures and not step away, must first prepare. Your resolve in public depends completely upon your resolve in private. If you are not living a faithful life before the Lord in private, now is the time to prepare. Go to Him daily in humble repentance and seek His face. When your life is honest and forthright in private before the Lord, then He will enable you to stand honest and forthright in your public witness.

For Further Study:
W. H. Griffith Thomas, “Modernism in China,” Princeton Theological Review 19.4 (October 1921): 630-671. Reprinted as Modernism in China. Philadelphia: The Sunday School Times, n.d. To read this article, click here.

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

Q. 56. — What is the reason annexed to the third commandment?

A. — The reason annexed to the third commandment is that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

Scripture References: Deut. 28:58-59; Ps.139:20; Ps.83:18; Zech 5:3.

Questions:

1. Why is it that breakers of this commandment might escape punishment
from men?

The breakers of this commandment might escape punishment from men because so many times those in authority are just as guilty as those who break the commandment. It is so many times a case of the natural man dealing with the natural man and the things of God are bypassed.

2. Who are they that take the Lord’s name in vain?

The Bible teaches that those who take His name in vain are his avowed enemies. (Ps. 139:20).

3. What should be one of the greatest motivators to hinder us from taking His name in vain?

As believers simply the words “the Lord our God” in this question should motivate us toward recognizing His glory and this should fill us with reverence and a godly fear. It should burden our hearts with guilt if we should break this commandment.

4. Will those who take the name of the Lord in vain escape judgment?

Those who break this commandment will not escape judgment, because God is righteous and has promised that they will be punished.

5. Would you call His promise a threat?

Yes, it could be called a threat in that divine vengeance is aimed against the person breaking the commandment.

6. When will those who break this commandment be punished?

There are two times the breakers of this commandment could be punished. Sometimes they are punished in this life as is seen in Deut. 28:58, 59. Sometimes the punishment will not be given until the hereafter. However, it is certain they will be punished.

A WATCH ON OUR LIPS

“Set a watch, 0 Lord, before my mouth; keep the door of my lips.” (Ps. 141:3). This verse is an excellent prayer, as we consider this particular commandment of the Lord. When the Bible says, “The Lord will not hold him guiltless”, regarding taking His name in vain, we should all take heed and seek to honor the Lord with our lips at all times. The question is: Are we afraid of speaking anything that might dishonor our Lord? Certainly we should be, for this is one way in which God’s glory is defiled, and as believers our responsibility here is apparent. In an old Presbyterian Prayer Book is found the following prayer:

“Almighty God, our Heavenly Father, we confess to Thee, that in many times and ways, by thought, word, and deed, we have exceedingly sinned against Thee; And are no more worthy to be called Thy children. But we humbly beseech Thee, 0 holy and loving Father, of Thy great mercy in Christ Jesus our Lord, to forgive us our offenses, and henceforth grant us true repentance and newness of life, to the honor and glory of Thy Name. Amen.”

Making this a daily prayer would be good for us all. And yet, there is danger involved in the speech of the believer. The Bible states the danger very well: “This people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me.” (lsa. 29:13). The danger is ever present that we talk a good religion, but because our hearts are not right before the Lord we neglect to follow His ways. We are eager to be heard by others who love the Lord, but inwardly we are saying “No!” to Him as He deals with self inside our hearts. Indeed, our prayer should be for Him to set a watch before our mouths, and for the Holy Spirit to increasingly minister to our hearts.

The third commandment makes it plain that we will pay for dishonoring Him with our lips. The payment will be in this life or in the next. We know full well that the unbeliever will be punished, but sometimes we forget that we too will have to suffer. May God help us that our words may ever glorify Him, words lifting high the Lord Jesus Christ to a wicked and perverse generation! (Ps. 19:14).

Published By: The SHIELD and SWORD, INC.
Vol. 4 No. 52 (April 1965)
Rev. Leonard T. Van Horn, Editor