March 2014

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March 21: Rev. Samuel Wilson and Catechesis

21 March, 2014 in March 2014 by davidtmyers | No comments

Home Religion was an Important Part of Colonial Presbyterianism

With tens of thousands of Scot –Irish Presbyterians coming to Cumberland County of Pennsylvania, various Presbyterian churches were organized in the seventeen hundreds in central Pennsylvania. One such congregation was Big Spring Presbyterian Church in Newville, just west of Carlisle.

After several pastors filling the pulpit, a call was extended to the Rev. Samuel Wilson on March 21, 1787.  After passing his ordination exams by the Presbytery of Donegal, Rev. Wilson was installed as pastor on June 20, 1787. It was said that his pastorate was one of activity and prosperity for the congregation. He would stay there for thirteen years until 1799.

Evidently, the gift of administration was possessed by Rev. Wilson. He composed long lists, listing the ages of all members and adherents. Dividing them into districts, Samuel Wilson assigned a ruling elder over each district. These elders, among other duties, had the ministry of visiting each family and adherent on an annual basis. These were no social times. Pastor Wilson had given to each elder, and those family members underneath their oversight, various questions of understanding, complete with catechisms to memorize from the Westminster Standards. We have two samples of questions upon which the annual visits would ask and expect answers.

In Ruling Elder John Carson’s district, the first book of the Bible was the focus.  His questions were: 1. Who was the penman of Genesis?  When was it written? What length of time does its history contain?; 2. What are the principal doctrines and events?; 3. What do you understand by creation, and is it a work peculiar to God only?; 4. What seems to be the order of creation and what is the work of each day?; 5. What are those called who do not acknowledge divine revelation?  What objections do they offer against Moses and how are their writing confuted?; 6. What rational arguments can be offered in favor of Moses, that his mission was from God and his writings were of divine inspiration?; 7. What Scriptural prophecies have been fulfilled, and what at present is fulfilling or yet to be fulfilled?  After these questions were to be discussed by each family, there was to be an examination upon the ninth chapter of the Confession of Faith!  Elder Carlson had 24 families in his district.

Elder William Lindsay had seven questions given by Pastor Wilson to his flock of members. They were: 1. What are the different kinds of faith in Scripture?; 2. What are the marks of true faith?; 3. Where does saving faith lie in assent or consent?; 4. What reason would you assign why no actions are acceptable to God, but such as flow from faith?; 5. Will it then follow, that wicked and unregenerate persons may as well transgress the law, as endeavor the observance of it? 6. Must we turn from sin in order to come to Christ by faith?  7. Seeing faith is the act of a believing soul, in what sense is it said to be the gift of God? After these questions were asked and answered, Chapter 8 of the Confession of Faith was discussed.

Biblical Christianity was to be practiced not only within the four walls of the Church, but also inside the houses which made up the homes of Presbyterian families.  And spiritual elders were to be the spiritual overseers of each family.

Words to Live By: Pray for the elders of your church, that they might shepherd aright the church of God, which He has purchased with His own blood. How comfortable would you be if similar type questions were asked of your family in an elder’s visitation? Do you feel that such Scriptural exams would be profitable to your family? The local church specifically? What might you do to suggest such an approach to the people of God?

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March 20: A Comforter of Suffering Saints

20 March, 2014 in March 2014 by davidtmyers | No comments

RutherfordsWalkThe young lad of five years old had been playing with some friends around a well when he tragically fell into it. The other children ran to his parents for help. They came, expecting him to be dead, but he was found cold and wet, sitting on a nearby   hill. Puzzled over his escape, they asked him how he climbed out of the deep well. He answered that “a bonny white Man drew me forth and set me down.” No other explanation was ever given as to who or what  this rescuer was, but his deliverance of young Samuel Rutherford preserved for time one of the stalwarts of the Reformed and Presbyterian faith in Scotland and England.

At right: “Rutherford’s Walk.”

Samuel Rutherford was born in 1600 in the village of Nesbit, Scotland, to a prosperous farmer and his wife. Because of this background, Samuel was able to receive a good education, one which culminated at the University of Edinburgh, where he attended from 1617 to 1621. His prowess in Latin enabled him to immediately enter the teaching profession there at the University.

But it was as a pastor that he showed the spiritual gifts which would influence many a Covenanting heart to grow spiritually in the things of the Lord. Going to Anwoth in Dumfries and Galloway, Scotland, in 1627, he began to show his caring approach for the spiritual needs of the people. It was said by the members of his congregation that “he was always praying, always preaching, always visiting the sick, always catechising, always writing and studying.” To do all this, Pastor Rutherford rose up each day at 3 a.m. to engage in prayer and meditation.

His marriage at a young age brought both happiness and sorrow. His wife was often sick, once for thirteen months. She did eventually die, but not before bearing Samuel two children, though both of them followed their mother to death’s dark door.   He would marry again a “delightful” wife, but the personal sorrows continued, with only one of seven children surviving into adulthood. God clearly allowed these personal sorrows so as to make him a comforter of suffering saints.

Rutherford_in_PrisonThese were perilous times in Scotland. Preaching against the errors of Arminianism did not please the Anglican clergy. On July 27, 1636, Rutherford was barred from ministering to his parish upon the threat of rebellion if he continued. Exiled to Aberdeen, Scotland, and sorrowing over not just his loss of family, but also of God’s family, this was a difficult time indeed. But God often allows a hard experience so as to make one of his children a comforter to others in similar circumstances. It was at this time that Rutherford wrote numerous letters to other Christians, letters which helped them bear up through incredibly difficult times. These letters were eventually published by The Banner of Truth Trust. He was to stay in Aberdeen for 18 months.

In 1638, there occurred a reversal in the political situation, during which Presbyterianism was restored in Scotland.  Samuel Rutherford was appointed by the General Assembly of the Church of Scotland to a Professorship at St. Andrews University. He went there with the condition that he be allowed to preach at least once a week. His heart was in the pastorate. Five  years later, he went to London, England to participate as a Commissioner in the Westminster Assembly, where, along with the other four Scottish commissioners, he influenced that august gathering in a great way, even though he could not vote. [the Scottish commissioners were all of non-voting status in the Assembly.]  It was said of his four years there in London, that he was especially well-remembered by all for his work on the Westminster Shorter Catechism.

Rutherford’s magnum opus was titled Lex Rex. In this work he dealt with the subject of government and so effectively argued for limited government, that it was judged to be a direct attack on the divine right of kings.  When King Charles II read this book, he ordered it to be burned and a charge of high treason to be laid against Samuel Rutherford. Though summoned to appear before the king, Rutherford was at that time confined to bed with illness. He  turned down the summons, saying “I  must answer my first summons; and before your day arrives, I will be where few kings and great folks come.”  Samuel Rutherford died March 20:1661.

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March 19: Rev. John Mitchell Mason

19 March, 2014 in March 2014 by Wayne Sparkman | No comments

This post from last year bears repeating.

A Biblical Stand in a Biblical Way

masonJMThe Rev. John Mitchell Mason [1770-1829] was an Associate Reformed pastor who served for many years in New York City. He was born in New York City on March 19, 1770, and was the son of the Rev. John Mason, D.D., who had emigrated to this country in 1761 to take the pastoral charge of the Cedar Street Presbyterian Church in the New York City. John Mason proved to be a faithful pastor and remained in that pulpit until his death in 1792. William Sprague notes that “one of the noblest tributes which a son ever paid to the memory of a father, is to be found in the Address which Dr. Mason (the son) delivered before the Presbytery, relative to the resignation of his pastoral charge;—a tribute which no one can read without feeling a sentiment of veneration for the parent, and of admiration for the intellectual greatness and filial sensibilities of the son.” [perhaps we can relate some of that Address on another occasion.]

Educated at home and prepared for college by his father, John displayed a brilliant intellect and graduated from Columbia College at the age of 19. More importantly, John had come to faith in Christ at an early age, God having blessed the faithful efforts of his parents. “His mind was imbued with a knowledge of the great truths of the Gospel, as soon as its faculties were sufficiently developed to admit of comprehending them; and these truths seem to have become very early, through the influence of the Holy Spirit, the commanding principles of his conduct.”

Stopping on that last note, we relate the following anecdote, in evidence of the point, that the character of a child, established early, often remains fixed through a lifetime. This story was originally published in The Evangelical Guardian in 1846, and it is told by the editor of that magazine, as he relates an account of his travels in New York City that year:—

On Sabbath evening before leaving the city, I paid a visit, in company with Mr. McLaren, to old Katherine Ferguson, a colored woman who became a member of Dr. Mason’s Church about 40 years ago. She is a remarkable woman. The most of what she made by keeping a confectioner’s shop (enough to have placed her now in independent circumstances) she spent in feeding, clothing, and educating destitute colored children. She is warmly attached to the Associate Reformed Church, and remembers Dr. Mason, and the ‘days of old.’ with peculiar delight. Two young persons, members of Mr. McLaren’s congregation, were in her house, being there, as I understood, to read the Bible, and converse with her. This would not fail to make on a mind at all accustomed to sober reflection, a favorable impression as to their piety.—One object of my visit, was to obtain from her lips an account of an occurrence which I had sometimes heard related. Her statement was as follows:

“After Dr. Mason commenced preaching in Murray Street, some ‘gay ladies’ from Pearl Street, said to him: ‘Doctor it will not do for those colored people (Katherine and a male relative of hers who had made a profession of religion) to sit at the same table with the white communicants.—They should be at a Table by themselves at the last.’ The Dr. simply replied, that he would think of it. When the day for the communion came round, and the people were about to take their seats at the Lord’s table, the Doctor came down from the pulpit, and taking the two colored persons by the hands, he said,’This is my brother, this is my sister. He that doeth the will of my Father which is in heaven, the same is my brother, and sister and mother. In Christ Jesus, there is neither Greek, nor Jew,—Barbarian, Scythian, bond nor free,’ and then led them forward to the table and set them down ‘first of all.’ “

This was the result of the Doctor’s reflection on the subject, and it settled the question forever.

[excerpted from The Evangelical Guardian, vol. IV, no. 6 (November 1846): 285.]

Words to Live By:
Sin creeps into the Church in myriad ways. We are after all still in this sinful flesh. But racism has no place in the Church. It is at heart a way in which we put ourselves on a pedestal, thinking ourselves better than others. It is, if you will, a form of self-deification, with pride at its root, and as such, becomes a particularly destructive sin. The best stand against such sin, perhaps the only true stand against it, is to peaceably, lovingly demonstrate the objective truth of Scripture, as Dr. Mason did, by living in obedience to the Scriptures.

“My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism…For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all…For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.” (James 2:1, 10, 13, NASB)

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March 18: The First Presbytery (1706)

18 March, 2014 in March 2014 by davidtmyers | No comments

The Stated Clerk was the Culprit

MakemieStatueThe Presbyterian clergymen had been identified as either ministers and waiting to be called to place of ministry. Through informal talks, it was agreed by these seven ministers to gather for a presbytery meeting, the first to be held in the colonies of America. They did gather in the month of March, 1706 in Philadelphia. We know that it happened before the 28th of that month. But the exact date of this first presbytery is unknown to us because the stated clerk lost all but two paragraphs of the meeting. The stated clerk, unknown in name, was the culprit. Judging however from the date of  later meetings  in the following years, we can estimate that this meeting was held on March 18, 1706, with the Rev. Francis Makemie as the first moderator.

A review of the historic seven names of this original Presbytery might be profitable.  Even before you read the rest of this paragraph, close your eyes and see if you can name any of the seven clergy? They were: Francis Makemie, John Hampton, George MacNish, Samuel Davis, John Wilson, Jedediah Andrews, and Nathaniel Taylor. Their backgrounds show a wide divergence of  traditions. Makemie was Scot-Irish with strong ties to those mother countries of Presbyterian pilgrims.  Samuel Davis came from Ireland and pastored a church in Lewes, Delaware. Three of the ministers were from New England. Jedediah Andrews was a graduate of Harvard.  John Wilson was pastor at New Castle. Nathaniel Taylor was also from New England. The other two, George McNish and John Hampton, had just come over from England in answer to the call of Makemie.  Of the original seven, only three were pastors and the rest were missionaries.

» Statue in Accomack County, Virginia marking the grave of Frances Makemie, unveiled in 1908. »

Now Samuel Davis had sent an excuse to this first meeting. It evidently had something to do with travel time to get to Presbytery.   However the excuse was not sustained by the brethren. They were not going to allow for any variance with what they considered to be both a privilege as well as a duty in attendance at Presbytery.

The purpose of the Presbytery was described later as a meeting of ministers for consultation as to the most proper measures for advancing religion and propagating Christianity in the colonies. A second purpose was listed as furthering and promoting the true interests of religion and godliness. The last reason was for the improvement of the ministerial abilities of teaching elders, which improvement was to be tested by prescribing text to be preached upon by two ministers at every Presbytery meeting.  That performance was subject to the criticism, positive and negative, of the rest of the elders.

Hebrews 1:1-2 was the assigned text for the 1707 presbytery, to be preached  by Francis Makemie and John Wilson.

Philadelphia was the chosen site because it was central to the scattered bodies of Presbyterians which were meeting in churches in New Jersey, Delaware, Maryland, Long Island, and  New England.  Perfect religious freedom was enjoyed in this eastern city of Pennsylvania.

The organization of Presbyterians thus gave them an early advantage over other religious traditions in the colonies. They were ready to press on the inhabitants of this new land the value of holding true to the Scriptures, the Reformed faith, and the Great Commission.

Words to Live By: In faith and life, let everything be done decently and in order. Especially is this a good rule for the planting of a church. What you do in the beginning days will be central in building the church in succeeding days. So start the church well, according to Biblical principles and practices, and that rule will continue in later years, receiving the blessing of the Lord.

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March 17: Machen’s Profession of Faith

17 March, 2014 in March 2014 by Wayne Sparkman | 1 comment

A Stirring Confession of Faith

machen02On Sunday evening, March 17, 1935, Dr. J. Gresham Machen filled the pulpit of the  First Presbyterian Church of Pittsburgh, Pennsylvania. This time period was in the framework of being under indictment for refusing to cease and desist from the support of the Independent Board for Presbyterian Foreign Mission, as the Mandate from the General Assembly of the Presbyterian Church USA, had stated in 1934. His ordination was thus at stake. His standing in that denomination was at stake. Listen to his profession of faith given on that evening.

“My profession of faith is simply that I know nothing of the Christ proclaimed, through the Auburn Affirmation. I know nothing of a Christ who is presented to us in a human book containing errors, but know only a Christ presented in a divine book, the Bible which is true from beginning to end.  I know nothing of a Christ who possibly was and possibly was not born of a virgin, but know only a Christ who was truly conceived by the Holy Ghost and born of the Virgin Mary. I know nothing of a Christ who possibly did and possibly did not work miracles, but know only a Christ who said to the winds and the waves, with the sovereign voice of the Maker and Ruler of all nature, ‘Peace be still.’  I know nothing of a Christ who possible  did and possibly did not come out of the tomb on the first Easter morning, but know only a Christ who triumphed over sin and the grave and is living now in His glorified body until He shall come again and I shall see Him with my very eyes. I know nothing of a Christ who possibly did and possibly did not die as my substitute on the cross, but know only a Christ who took upon Himself the just punishment of my sins and died there in my stead to make it right with the holy God.”

Despite what the ecclesiastical machinery of the Presbyterian Church would do, Dr. Machen’s conviction was settled.  He ended it all by stating that he would “rather be condemned for an honest adherence to the Bible and to my solemn ordination pledge than enjoy the highest ecclesiastical honors and emoluments as the reward of dishonesty.”

Words to Live By: Can you echo the words of J. Gresham Machen today? Today the attacks continue upon both the written and living Word. Let us affirm this confession today—for the Word of God is true, though all men stand in error—until God takes us home.

For further study:
To read the full message delivered by Dr. J. Gresham Machen that Sunday evening, March 17, 1935, click here.

News coverage of the above event:

PASTOR SCORES MODERNISM AS CAUSE OF TRIAL.

Dr. J. Gresham Machen Defends Beliefs in Sermon At Church Here.

HEARING TOMORROW.

Philadelphia Minister Will Face Presbyterian Court AT Trention.

Dr. J. Gresham Machen of Philadelphia, president of the Independent Board of [sic] Presbyterian Foreign Missions, who goes on trial before a special court of the church tomorrow at Trenton, N.J., declared last night: “The Presbyterian Church is in the midst of a conflict between two irreconcilable adversaries–Christianity and Modernism.”

Speaking at the First Presbyterian Church here, Dr. Machen defended his fundamentalist beliefs and accused the Presbyterian Church of spreading “anti-Christian” propaganda.

“I cannot support this anti-Christian propaganda now being furthered by the official board of Foreign Missions of the Presbyterian Church in the United States,” he said. “I cannot place the shifting votes of general assemblies or any other human councils in place of an authority which rightly belongs only to the Word of God.

Refused to Quit Board

The General Assembly of the Presbyterian Church last year outlawed the Independent Board of Missions and ordered all ministers to resign from it within 90 days. Dr. Machen refused and was ordered to stand trial before the New Brunswick presbytery. Two hearings have been held and the third and final one is scheduled tomorrow.

Dr. Machen last night laid his troubles to “modernists” and asserted: “Christianity is taught in the Bible and the Constitution of the Church; but modernism has grown to dominate the ecclesiastical machine.”

Attacks Auburn Affirmation

Citing the Auburn Affirmation, which he said sets forth the modernist argument and is signed by 1923 ministers, Dr. Machen declared:

“The Auburn Affirmation directly attacks the doctrines of the full truthfulness of the Bible and declares that some of its basic teachings are merely theories among other possible theories and are non-essential.

“It is typical of the conditions in the church that Dr. Cordie J. Culp of New Brunswick, the presiding officer of the commission now trying me in Trenton, is a signer of the modernist document,” he said. “It is also typical that John E. Kuizenga of Princeton Seminary took the lead in the unanimous vote of the commission that all efforts of my counsel to refer to the modernist doument be barred.”

Professor at Seminary

Dr. Machen further declared he is prepared to prove that the board’s orders for him to resign are “contrary to the constitution of the church.”

“I have also offered to prove,” he said, “the Board of Foreign Missions is unfaithful to its great trust. The commission has refused to listen to my evidence or to the arguments of my counsel. Of course, I will be condemned, but I should far rather be condemned for an honest adherence to the Bible and to my solemn ordination pledge than enjoy even the highest ecclesiastical honors and emoulments [sic] as the rewards of dishonesty.”

Dr. Machen, who spoke in the absence of Dr. C. E. Macartney, is a profess of New Testament in Westminster Theological Seminary, Philadelphia.

[excerpted from The Pittsburgh Press, 18 March 1935, page 11.]

[Note: The correction name of the organization is the Independent Board for Presbyterian Foreign Missions. Too often in news coverage and elsewhere, the name was shown in error, substituting “of” in place of “for”]

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