May 2013

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May 21: The First General Assembly

21 May, 2013 in May 2013 by archivist | No comments

The First General Assembly Held in America

To Presbyterians, the American Revolution had been a holy war.  And now with its winning, Christian Presbyterians could get back to growing the church.  And that growth took place in a period of spiritual progress.  From New York all the way south to the Carolinas, new settlements were begun, with Presbyterian missionaries and ministers being sent throughout the whole length of the land.

But as the churches and  the presbyters  became more and more distant from one another, there was a concern about attendance.  In all the synods put together, over one hundred ministers were absent in any given year with only six of the churches presented by elders.  In one synod, a new moderator was elected, and then excused when it became known that he had not been present for the previous eleven years.  Clearly something had to be done.

The sixteen Presbyteries were organized into four separate synods in 1785.  They were: Philadelphia, New York and New Jersey, Virginia, and the Carolinas.  Numerically, this meant that there were four synods, sixteen presbyteries, 177 ministers, 111 licentiates, and 419 churches.

It was on May 21, 1789, that the first General Assembly was held in the original city of Presbyterianism, Philadelphia.  John Witherspoon was chosen to preach the first sermon of that assembly.  The delegates chose the Rev. John Rodgers to be the first moderator.  He had been trained back in the Faggs Manor Presbyterian Church under New Side Minister Samuel Blair.

Some housekeeping had to be done in light of the separation from England.  No longer could the civil magistrate be considered to be the head of the church.  So chapters in the Westminster Standards which put him as the head of the church were re-written in the light of the American victory in the American Revolution.  No one denomination would any longer be considered a state church, whether it was Anglican, Roman Catholic, or Presbyterian.  There was a separation of church from state.

Words to Live By:
Names are important.  At this first Assembly, they called themselves “The Presbyterian Church in the United States of America.”  Whatever your church is called and known in your locality, if it is an evangelical and Reformed church, live according to its biblical

testimony in the light of the Word of God.  Only then can you win to Christ the many who reside outside of the Savior.

The meeting of this first General Assembly of the Presbyterian Church in the U.S.A. opened with a sermon by the Rev. John Witherspoon, on the text of 1 Corinthians 3:7, “So, then, neither is he that planteth anything, neither he that watereth, but God giveth the increase.”

The Church today needs to revisit Witherspoon’s writings, for those works even now address many “modern” problems. Thankfully, Witherspoon’s Works have been reprinted in recent years by Sprinkle Publications [and are also available in digital form at archive.org], and volume 4 of that set contains what is probably a later revision of the sermon that he preached before that first General Assembly. While there is not room here today to reproduce the entire sermon, perhaps a small portion will encourage you to take up and read it in full:—

“The Success of the Gospel Entirely of God.”

“The success of the gospel depends wholly upon God, and to Him alone must the glory of it be ascribed, as it is He, who not only sends and employs, but who furnishes and qualifies all, whom He employs for promoting His service. He not only gives the commission to undertake, but He imparts the ability to discharge the trust. This truth is manifestly included in the apostle’s words, “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man.” He considers himself and others, only as ministers, that is, as servants subject to the direction and authority of Christ their Lord and master, unto whom they are to be instrumental in carrying on the conversion of sinners, and the edification and comfort of believers….

In the second place, the success of the gospel depends entirely on God, as it is He who gives efficacy to the instructions, even of the most eminent and best qualified ministers, by the immediate supernatural operation of His spirit and grace. Let us suppose a minister endued with the finest natural parts, and these improved and cultivated, by all the advantages of human learning. Let him have the most acute and penetrating genius, the most lively imagination, the most solid judgment, the most charming and persuasive eloquence; in fine let him have what alone is of more value than all these, an eminently pious and devout heart. With so many advantages he shall not be able to make one sincere convert, unless almighty God be pleased to open the way by His divine grace into the hearts and consciences of the sinner. It is not then merely by furnishing the proper means and by the disposition of His providence, giving them an opportunity of exerting their influence, that God promotes the success of the gospel, but by an immediate and powerful agency, distinct from, and superior to every second cause….

The third and last observation I am to make for the illustration of this truth is, that success in the gospel depends wholly upon God, as He exercises much of His own sovereignty in the manner of bestowing it. He takes care if I may speak so, to shew that it is from Himself by the measure in which He proportions the success to the nature and sufficiency of the means He sees proper to employ. All is from God, as you have already heard because the disposing and commissioning his ministers is originally His own work—again, because however well qualified they may be, His own almighty agency is necessary to give them success. But when there is a regular proportion always observed, between the means and the end, men are ready to overlook, or forget the great and first cause of all. For this reason He sees it often meet to manifest His sovereignty, in order to command our attention, by working without means, or by the weakest means, or even contrary to means, and blasting the effect of those that were most excellent and promising in human judgment….”

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May 20: James Beverlin Ramsey

20 May, 2013 in May 2013 by archivist | No comments

Tales of a Traveler

ramseyJames Beverlin Ramsey was born in Cecil county, Maryland on May 20, 1814. His collegiate education was secured at Lafayette College, a school in Easton, Pennsylvania founded in 1826 and which began holding classes in 1832. Thus Mr. Ramsey was apparently in the first class of graduates in 1836, where he was also valedictorian. He immediately entered Princeton Theological Seminary and remained there four years, which would entail the standard three year curriculum plus an additional year of post-graduate work. One of his professors at the Seminary, the eminent linguist Dr. J. Addison Alexander, stated that when Ramsey left the Seminary, he was qualified to teach any class in the institution.

Ordained by the Second Presbytery of New York on February 2, 1841, Rev. Ramsey was installed as the pastor of the Presbyterian church in West Farms, New York, a neighborhood in New York City, where he remained from 1841-1846. He remained in West Farms in 1846 while preparing for missionary work with the Choctaw Indians and also served as principal of the Spencer Academy, which was connected with that work, from 1848-1849.

From 1950 to 1853, he was Stated Supply for several New York churches, until he received a call in 1853 to serve the Presbyterian church in New Monmouth, Virginia, first as Stated Supply and then as pastor, 1854-1858. His final labors were spent as pastor of the First Presbyterian Church of Lynchburg, Virginia, 1858-1870. Declining health forced his resignation and he died in Lynchburg on July 23, 1871.

It may be interesting to note that the Old School/New School split of the Presbyterian Church U.S.A. occurred during Ramsey’s first year at Princeton Seminary, that his first dozen years in ministry were spent in that region where the New School was strongest, and that his last two pulpits—the final eighteen years of his ministry—were in the South, in churches that were on the Old School side of the split.

Dr. Ramsey is today primarily remembered as the author of a commentary on the first eleven chapters of the Book of Revelation, which has been reprinted by The Banner of Truth Trust. Included are a brief memoir of the author and an introduction by Dr. Charles Hodge. Published posthumously, the commentary was originally titled The Spiritual Kingdom (1873). Some of his other published works include The Deaconship: An Essay (1858); True Eminence Founded on Holiness: A Discourse occasioned by the death of Lieut. Gen. T.J. Jackson (1863); How Shall I Live? (1861-65); Questions on Bible Doctrine (1869); and Questions on Old Testament History (1879).

Words to Live By:
We should, all of us, be constantly open to the Spirit’s leading as He may bring opportunities to witness to others of the gospel of salvation in Jesus Christ. Our witness to a dying culture matters more now than ever. The following, from Dr. Ramsey’s short treatise How Shall I Live?, gives an excellent example of how a mundane situation can be turned into such an opportunity:—

THE STRICT SEARCH

“Know ye not that the unrighteous shall not inherit the kingdom of God? BE not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, not covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.”

A traveler in his journey crossed the frontier, and had to pass through the custom-house. The officers said to him, “Have you any contraband goods?” “I do not think I have.” was the answer. “That may be true,” said the officers, “but we cannot let you pass without examination. Permit us to search.” “If you please,” said the traveler, “but allow me to sit down while you perform your duty.”

They then began their search; and first examined his portmaneau. Afterward they turned to his person, and searched his pockets, his pocket-book, his boots, and his neck-cloth.

The examination being over, the traveler thus addressed the officers: “Gentlemen, will you allow me to tell you what thoughts this examination has awakened in my mind? We are all traveling to an eternal kingdom, into which we cannot take any contraband goods. If you had found any prohibited articles upon me, you would have taken them from me, and have fined me for it. Now, think how many careless travelers pass into eternity, laden with sins which are forbidden by the heavenly King. By these forbidden things, I mean deceitfulness, anger, pride, lying, covetousness, envy, evil-speaking, and similar offences, which are hateful in the sight of God. For all these, every man who passes the boundary of the grave is searched, far more strictly than you have searched me. God is the great searcher of hearts; and although the number of transgressors is very great, and their rank and station very different, yet not one can escape, for ‘every one of us shall give an account of himself to God.’

“The King of heaven, not willing any of us should perish, sent His only begotten Son to become our substitute to make a reconciliation for transgressors, and to clothe us with His righteousness, without which we cannot see His kingdom. This Messiah, or sent one, is Jesus Christ, our Saviour, who came down on earth on purpose to bear ‘our sins in His own body on the tree,’ to save all that believe on Him, to wash us from our spiritual pollution, and to clothe us with the spotless robe—the wedding-garment of His righteousness. And ‘they who have washed their robes and made them white in the blood of the Lamb,’ are before the throne of God, and serve Him day and night in His temple.'”

The custom-house officers listened with attention, and when he had finished, expressed the hope that they should be permitted to see and hear him again.

“Gentlemen,” continued the traveler, “whether we shall meet again on earth is uncertain. God only knows; but, as I am about to leave you, I will tell you something more—it is about TWO PLANKS. A preacher wishing to explain to his congregation what a dangerous delusion those persons are in, who seek salvation partly from the righteousness of Christ, said to them: ‘Supposing it is needful for you to cross a river, over which two planks are thrown. One is perfectly new, the other is completely rotten. How will you go? If you walk upon the rotten one, you are sure to fall into the river.

If you put one foot on the rotten plank, and the other on the new plank, it will be the same—you will certainly falll through and perish. So there is only one safe method left—Set both your feet upon the new plank.”

Brethren, the rotten plank is your own unclean self-righteousness. He who trusts in it must perish without remedy. The new plank is the eternal, saving righteousness of Christ, which came from heaven, and is given to every one who believeth in Him. Trust on this righteousness and you shall be saved; for the Scripture saith, “Whosoever believeth on Him shall not be ashamed.”

To read more of How Shall I Live?, click here. An alternate edition is posted on the web, here.

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May 19: A Sermon by Rev. Ashbel Green

19 May, 2013 in May 2013 by archivist | No comments

greenAshbelBorn in Hanover Township, New Jersey on July 6, 1762, Ashbel Green grew to become one of the more notable Presbyterians in the early years of this nation. During the Revolutionary War, he served with the New Jersey militia. Following the War, he studied theology under the Rev. John Witherspoon and graduated from the College of New Jersey (later Princeton University) in 1783.  From 1792 to 1800, he served as Chaplain for the U.S. House of Representatives. And from 1812 to 1822, he served as President of the College of New Jersey. Rev. Green, who was closely tied to the establishment of the Princeton Theological Seminary, died on May 19, 1848.

Today’s sermon comes from a volume of Rev. Green’s, titled Practical Sermons, published in 1834.

SERMON.

CHRIST A ROCK.

1 Cor. 10:4 – “For they drank of that spiritual rock that followed them, and that rock was Christ.“

By figurative representations some of the most important instructions of divine revelation are communicated. Under the typical dispensation of Moses especially, there was scarcely any public act, occurrence or institution, which did not import more than at first appeared; and while it served some obvious present purpose, did not point also to some more remote and hidden, but yet more spiritual and important object or end. This spiritual signification of the ancient Jewish symbols, though it was often perceived, and was highly beneficial to the believing Israelites, was not intended merely, nor perhaps principall, for their benefit. It is under the gospel dispensation that the intention of all the types is most clearly unfolded; so that by viewing them in retrospect, and with the advantage derived from the light of the gospel, more may be discovered by a Christian than could be known to a Jew.

To aid us in this useful investigation, the inspired writers of the New Testament often become our teachers and guides. They frequently advert to the Hebrew scriptures for the illustration and enforcement of what they deliver: and thus by a kind of double revelation, the wisdom of God is most conspicuously displayed, the faith of believers most powerfully confirmed, the beauty of sacred truth most engagingly exhibited, and its whole design most fully accomplished. Among innumerable passages which show the truth of this representation, the text [1 Cor. 10:4] is one of the most striking.

The apostle labours in the context to excite a holy circumspection in the Corinthian Christians, lest slighting or misimproving their peculiar privileges, they should lose the blessings which these privileges were calculated to convey. With this view, he points their attention, both for encouragement and warning, to the history of the people of Israel under the conduct of Moses in the wilderness. Speaking, in this connexion, of the miraculous supply of water which followed them on their journey, he denominates it “spiritual drink;” and then to explain the reason of his giving it this appellation, he says—”For they drank of that spiritual rock that followed them, and that rock was Christ.” By a figure of speech, too frequent in its use and too obvious in its import to be misapprehended, the people are here said to have drunk of the rock that followed them, instead of the water which flowed from it; and comprehensive metaphor which is used, when the apostle affirms that this rock was Christ.

To unfold the intention of this metaphor, and explain and apply the design of the whole expression, is the object of the present discourse. In doing this, it will be useful, in order to avoid the danger of torturing the figurative language of the inspired penman to a meaning foreign to his own, to consider attentively the spiritual truth intended to be conveyed; to state this truth distinctly and summarily at once; and then to recall the sensible images, only for the purpose of illustration or enforcement. Agreeably to this, let it be carefully remarked, that there are three distinct things comprehended in the type we consider. First,—The rock, which was the source, or fountain, from which the water flowed: Secondly—The streams themselves, by which the thirst of the people was allayed, and their strength invigorated: Thirdly—The ultimate object for which the whole was done; namely, to conduct the Israel of God to the promised land. Now, as the apostle asserts that this rock was Christ, I think the propositions of evangelical truth corresponding to the sensible and temporal things just stated, are plainly the three following—

I. That the believer’s hope of salvation must derive its very origin from Christ Jesus, or be placed on him alone.
II. That a resort must constantly be made to the never-failing fulness of the Saviour, for all those supplies of grace and strength, which are necessary to refresh and invigorate the Christian, in his passage through the world.
III. That the ultimate design, and the sure result of all, is, that the faithful disciple of Christ shall at length possess the heavenly inheritance. Read the rest of this entry »

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May 18: Sheldon Jackson

18 May, 2013 in May 2013 by archivist | 2 comments

A Near-Sighted Man with a Great Vision.

Jackson_SheldonThe seals and the whales in Alaska were disappearing fast for the native people up in Alaska.  So the Rev. Sheldon Jackson, a Presbyterian missionary, traveled to Siberia to purchase reindeer to be introduced in Alaska for food, clothing, and transportation.  He would eventually bring over 1300 of them, and train the natives how to care for them.

Sheldon Jackson was born on May 19, 1834 in Minaville, Montgomery county, New York, the only son of Samuel Clinton Jackson and his wife Delia (Sheldon) Jackson. He graduated from Union College in 1855, prepared for ministry at Princeton Theological Seminary, taking the full three year curriculum and graduating in 1858. He had been licensed to preach by the Presbytery of Albany in 1857 and was ordained by the same Presbytery on May 5th, 1858.

Wasting no time, Rev. Jackson was married to Mary Voorhees on May 18th, 1858, and immediately they applied to the Presbyterian Foreign Mission board for passage in Siam or Columbia, but we turned down—get this!—for “lacking in physique.”  Jackson was only five feet tall.

So Rev. Jackson and his wife began their ministry, teaching in a Choctaw Indian boarding school in what was later Oklahoma, beginning on September 16, 1858.  He spent only one year there, contracting malaria, which greatly weakened his health.  But he was not done serving his Lord.

Until 1877, he ministered in  ten states and territories of the West.  How was this possible?  He simply followed the westward extension of the railroad, coming to a make shift town, visiting every house witnessing of Christ, seeing converts, organizing them into small missions and churches, and move on to the next railroad town.   He organized over 100 missions and churches, including several educational institutions, in this way.

But it was in Alaska that his greatest work for Christ took place, especially among the native Alaskans.  The Lord opened up this territory in a unique way.  A close friend of President Benjamin Harrison, Jackson was appointed the First General Agent of Education in Alaska, and told to educate the native tribes of the territory.  He followed the practice of using contracts to accomplish it, only his contracts were with religious denominations.  In all, he divided up the vast area and  invited in the Baptists, Anglicans of Canada, Methodists, Moravians, Congregationalists, Quakers, Lutherans, Covenant, Roman Catholics, Russian Orthodox, to join the Presbyterians already starting schools in the territory.  It worked admirably until 1893 when Congress began to get uneasy about subsidizing religious bodies  for their work of education!

He also laid the groundwork for the territory to be recognized at a state later on in history.  His critics were amazed at what he had accomplished, and among those accomplishments, of traveling over one million miles for the Lord.  He passed away in 1909, but not before being elected as Moderator of the General Assembly in 1897.  With all his official governmental service, he was still the evangelist, having preached over 3000 sermons on missions.

Words to live by: There is a monument on a bluff in Sioux City, Iowa, which was erected by the Presbytery of Iowa in 1913.  It commemorates the prayer meeting which the Rev. Sheldon Jackson held with two other home missionaries. They looked out to the unchurched west, and went out to win those western areas for Christ.  It is this writer’s conviction that the church today needs to look around, see their spiritually lost cities, towns, and neighborhoods, and go out with a renewed zeal to take the gospel message to them. Only such a conviction as that, will result in another spiritual awakening so desperately needed for our land.  Will you be one of the ones who will pray for this?  And go too?

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May 17: Carl Curtis McIntire

17 May, 2013 in May 2013 by archivist | No comments

For the Word of God and the Testimony of Jesus Christ

McIntireCarl_01The young Presbyterian minister had been called to candidate at Collingswood Presbyterian Church in the fall of 1933.  That he had been just a few years out of seminary, and Westminster Seminary at that, didn’t seem to matter to the congregation in that New Jersey town.  He had  a few years experience as a pastor in an Atlantic City, New Jersey Presbyterian Church.  But it was in Collingswood, New Jersey that Carl McIntire was to be a lighting rod during some very challenging years for that Presbyterian congregation. On September 28, 1933, he became the pastor of the Collingswood Presbyterian Church at Ferm Avenue in Collingswood, New Jersey.

Seeing his conservative leaning in regard to the great issues of the gospel, J. Gresham Machen invited him to join the board of the fledgling Independent Board for Presbyterian Foreign Missions, which McIntire did in 1934.  That same year, the General Assembly of the denomination met and issued a directive or mandate to all ministers, churches, and presbyteries of the church.  In essence this mandate said that anyone who was affiliated with this independent agency had ninety days to desist from participation in or support of the agency, or face the consequences of discipline by their respective presbyteries.

Carl McIntire was charged with six counts of error by his Presbytery, but found guilty on only three of those charges.  These three were:  1. defiance of the government and discipline of the denomination, 2. unfaithful in maintaining the peace of the church, and 3. violation of his ordination vows.   He was convicted of sin and suspended from the ministry.  McIntire’s case was appealed to the PCUSA General Assembly of 1936, and that Assembly sustained the action of the Presbytery of West Jersey.

On March 27, 1938, after the Sunday evening service, the congregation stood on the front lawn of the church and sang two hymns of the faith. The first was “Faith of Our Fathers,” followed by “Savior Like a Shepherd Lead Us.”  And with that, they left the church, giving up the property, the memories, and all their associations with their former denomination. The very next Sunday, the newly formed Bible Presbyterian Church of Collingswood, New Jersey, met in a huge tent.  Present were 1200 people, with eighty-one new members joining the new church at that first Sunday’s worship.

Charles Curtis McIntire, Jr., called Carl from childhood, was born on May 17, 1906. He took his higher education at Southeastern Oklahoma State University, Park College (in Parkville, Missouri), Princeton Theological Seminary and Westminster Theological Seminary. McIntire was ordained in 1931 and installed as pastor of the Chelsea Presbyterian Church in Atlantic City, New Jersey. Two years later, in 1933, he answered a call to serve the Collingswood church. After a long life of many accomplishments and not a little controversy, Dr. McIntire died on March 19, 2002, at the age of 95.

Words to Live By:
We close today’s post with a few paragraphs from the opening of a sermon by the Rev. Carl McIntire, delivered before the National Society of Magna Charta Dames, in Philadelphia, June 4, 1946. [The Magna Charta Dames are descendants of the barons who secured from King John, on June 15, 1215, at Runnymede, the Magna Charta. This charter forms the basis of all our English and American civil liberties.)

The State’s Responsibility Under God to Maintain Freedom

America is in greater danger of losing her freedom today than at any time since the Declaration of Independence. We have just won a war to destroy the idea of the all-powerful State, but we are turning to an all-powerful State — another King John — to save us, to feed and clothe us, to comfort and pamper us, and to answer our prayers. We are raising up a generation that knows little of King John and the charter the barons forced him to sign — a generation that is willing to barter the most priceless privileges of freedom for a mere pittance of security. We are confused and dazed. We thought the peace would be easy to win. We cannot even get a peace conference, much less win the peace. The atomic bomb has produced a neurotic and uncanny fear in the minds of people everywhere and is driving us on, if we are not careful, toward a world totalitarianism. The world is too small to be two worlds and it is ideologically too divided to be one world.

Furthermore, who said it was the responsibility of the State to guarantee full employment for everyone? In contrast to all this is our them, “The State’s Responsibility Under God to Maintain Freedom.” The authority for this statement is none other than the Almighty God Himself as He clearly reveals the powers and place of the State in His Holy Word.

Our founding fathers called God the Author of Liberty. “Our father’s God, to Thee, Author of liberty, to Thee we sing.” They did not claim that they themselves had given birth to this idea of freedom. They believed that God had created man and that man was responsible to God. They also believed that God had ordained the State and the State was responsible to God. In this relationship there stood out above everything else the divine law, the Ten Commandments. This law is the greatest charter of liberty that the world has ever had. It is the first bill of rights ever promulgated, the most individualistic document that the world has ever seen. It is the Magna Charta of individualism. It is impossible to discuss the authority of the State without holding before us first the demands of God’s law.

The Ten Commandments are addressed to the individual, and they protect the individual. Take, for example, the command, “Thou shalt not kill.” God gives to every man the right to live. All the laws of our society that protect human life are based upon this divine law. Likewise the command, “Thou shalt not steal,” recognizes the right of every man to own property in his own name. It is this command that forms the basis of our capitalistic system and our private enterprise way of life. But it is individual. It is into this picture that the State must fit.

The State has no authority to encroach upon the liberty of the individual which God guarantees under His law. The State must respect the law of God as it concerns the individual. Only in honoring this law can it serve its true function and be truly free. Just as God made the creation for Himself and created man in His own image, so He has instructed in His Word that the State should serve the ends of God and be a champion of freedom for man. When men see this, they want this kind of State. When the State sees it, it will labor only for free men. In doing this there are certain things that the State must do and certain things it must not do. In both of these spheres, one of action and the other of inaction, the State becomes an agent for freedom.

We frequently say, “Our society is built on the Ten Commandments.” So it is. The Ten Commandments are a social order. Any society built upon them will not be socialistic or communistic or totalitarian, but truly free. It should be noted especially here, however, that the laws of the State deal with the outward acts of the relation of man to man in society. The State cannot deal with the inward thoughts of men, thus the command, “Thou shalt not covet,” dealing primarily with the heart, the State cannot enforce or minister. The State must desist from action in this sphere in order to insure freedom of thought.

Likewise the commands that relate to the inner and direct relations of men to God the State must leave to God and to the individual. The State must desist from action in this sphere in order to honor the command dealing with the worship and service of God. Thus the State is limited; it cannot go into the heart of man. God alone can do that. And it cannot attempt to legislate God for the individual. God alone can guide and control this.

For a State to attempt to enter into these spheres is to destroy freedom for the individual. When the State attempts to legislate in the matter of man’s heart and thought, it can do so or attempt to do so only by limiting man’s speech and controlling what he hears and sees. Thus free speech and free press, free radio, and all related freedoms go out the window. God has kept the heart of man for Himself. When the State attempts to legislate in the matter of man’s relation to God, it can do so, or attempt to do so, only by circumscribing man’s freedom in the matter of religion. In both of these matters, the framers of the Constitution of the United States absolutely limited the State and protected the freedom of man as the law of God requires.

[the above portion of Dr. McIntire’s sermon is excerpted from The Christian Beacon, 11.18 (13 June 1946): 1-2, 6.

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