Pray for the Man Who Prays for You

It was on this day, January 11th, in 1818, that the Rev. John Mathews brought a sermon at the ordination of Wells Andrews. The full title of the sermon:—

The Duties of the Pastoral Office: A Sermon, delivered in the Second Presbyterian Church in Alexandria, at the Ordination of Wells Andrews, January 11, 1818, before the Presbytery of Winchester. (Alexandria: Printed by Corse & Rounsavell, 1818)

Time and history have erased our recollections of who these men were, but the sermon has been preserved and is available to us today, for how we may profit from it. The sermon concludes with a fine exhortation to the congregation to pray for their pastor. It is that portion that we reproduce here today. For those who may want to read the whole of this sermon, please click here. But for now, we will simply present the conclusion to the sermon offered that day by Rev. Mathews.

And having charged the newly ordained pastor, Rev. Mathews turned to charge the congregation:—

It was mentioned that your pious people would help you with their prayers : shall we be permitted to ask the members of this congregation, is this intimation true? Shall we let it remain for the support and encouragement of your pastor, or shall we recall the promise, and tell him, that if he is determined to undertake the duties of this office, he must not expect the assistance of your prayers? Do not your hearts with all the warmth of pious affection, reply—NO! Let it remain : we will verify the promise : we will pray for him. We see the arduous task, the numerous and difficult duties he is about to undertake on our account, and we will support him with our prayers. Be it so : the promise shall not be recalled. God is witness to the pledge you have given.

But will you not support and encourage him by all other means in your power? Parents, will you not aid him by your instructions, your example, by the prudent exercise of your parental authority in training up your children in the nurture and admonition of the Lord; in teaching them to love and reverence religion?

Beloved youth, what encouragement will you give? Will you embrace religion, become the disciples of Jesus Christ, dedicate yourselves to the service of God in the morning of life, and thus animate the heart of your pastor with the precious hope that when your fathers and mothers are laid in the grave, you will be ready, and willing to fill their places in the church, and support the worship of God? or will you, neglecting religion, pursue the pleasures and amusements of the world, and thus deprive him of this hope?

Dear little children, you are interested in the transactions of this day. When you see us lay our hands on the head of this man, and pray for him, remember that we are then appointing him to teach you the knowledge of God and religion. Wherever you see him then say to yourselves—this is the man who is to pray for us, and teach us the way to heaven : There may you, your parents, and your pastor finally meet, and spend eternity in ascribing salvation, and glory, and honor to God and the Lamb. Amen.

Words to Live By:
And with that, we are reminded to pray for those who are in authority over us. Paul’s words in 1 Timothy 2 are often taken to apply largely to magistrates or those in civil authority. But how much more should we pray for those in spiritual authority over us?

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 
For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 
For this is good and acceptable in the sight of God our Saviour;” – (1 Timothy 2:1-3)

The Important Ministry of Ruling Elders

With a lineage from the Mayflower, Samuel Miller was born in 1769.  Reared in a family of nine, in the home of a minister, he was home schooled and eventually studied at the University of Pennsylvania.  After prayer and fasting, he decided to enter the Christian ministry.  With his minister father, his home schooling in theology was a natural arrangement, and he was soon ordained to be a Presbyterian minister.  Serving as the pastor of a New York city congregation, he became convinced of the need to ordain ruling elders just as the church had long ordained teaching elders.

On January 10, 1809, he presided over the first ordination of ruling  elders in a congregation in New Jersey.  That same year, he preached a sermon on “The Divine Appointment, the Duties, and the Qualifications of Ruling Elders.”  This theme eventually became a book in 1831.  This fundamental conviction was communicated to countless students when Samuel Miller was appointed to be the second professor at Princeton Theological Seminary in 1813.  Hear him as he enunciates his position:

“And as the members of the church session, whether assembled in their judicial capacity or not, are the pastor’s counselors and colleagues in all matters relating to the spiritual rule of the church, so it is their official duty to encourage, sustain, and defend him in the faithful discharge of his duty.  It is deplorable when a minister is assailed for his fidelity by the profane and the worldly, if any portion of the eldership either takes part against him, or shrinks from his active and determined offense.  It is not meant, of course, that they are to consider themselves bound to sustain him in everything he may say or do, whether right or wrong, but that, when they believe him to be faithful, both to truth and duty, they should feel it is their duty to stand by him, to shield him from the arrows of the wicked, and to encourage him as far as he obeys Christ.”

[Above right: Title page of Miller’s work on the ruling elder, as it appeared in the 1832 reprint.]

Words to Live By: “It is the elder’s official duty to encourage, sustain, and defend (the teaching elder) in the faithful discharge of his duty.” – Samuel Miller

The Root of the Presbyterian Apostasy?

When church historians evaluate the history of American Presbyterianism, the publication of the “Auburn Affirmation” will stand out in importance like the nailing of Luther’s ninety-five theses on the Wittenberg Germany church door in 1517.  Except this Affirmation, unlike that of the German reformer, constituted a major offensive against biblical Christianity.

The General Assembly of the Presbyterian Church in 1923 had repeated the earlier high court’s affirmations of five essential truths which made up the fundamentals of Christianity.  They were the inerrant Scripture, the Virgin Birth, the substitutionary atonement of Christ, His literal bodily resurrection from the dead on the third day, and supernatural miracles.  However the very next year, on January 9, 1924, one hundred and fifty Presbyterian elders issued an affirmation in Auburn, New York which stated that these five fundamentals were not necessary and essential doctrines for the church.  Eventually the number of ministers to sign it would increase to 1,294 ordained ministers, about ten per cent of the clergy on the rolls of the Presbyterian church.

[« The Auburn Affirmation as it appeared in its first edition, including a list of 150 signers.]

The Auburn Affirmation used many familiar terms on which unsuspecting Christians might be deceived.  Thus, it affirmed inspiration, but denied Scripture to be without error.  It affirmed the incarnation, but denied the Virgin Birth.  It affirmed the atonement, but denied that Christ satisfied divine justice and reconciled us to God.  It affirmed the resurrection of Christ, but denied Jesus rose from the dead with the same body in which He was crucified.  It affirmed Jesus did many mighty works, but denied that He was a miracle worker.

The tragedy of this Affirmation was that not one of its signers were ever brought up for church discipline by their respective presbyteries.  This sin of omission hastened the apostasy of the church, as many of the signers would later find placement in every agency of the church.

Words to Live By:
“Beloved, my whole concern was to write to you in regard to our common salvation.  [But] I found it necessary and was impelled to write you and urgently appeal to and exhort [you] to contend for the faith which was once for all handed down to the saints [the faith which is that sum of Christian belief which was delivered verbally to the holy people of God”] Jude v. 3 (Amplified)

For more on the Auburn Affirmation—the text of the document, along with links to a number of biblically conservative responses—click here.
Some of those many conservative responses to the Auburn Affirmation include :

• 1924 – J. Gresham Machen, “The Virgin Birth” [while Machen does not refer here to the Affirmation, it is difficult to think that he did not have it in view.]
• 1925 – David S. Kennedy, “Liberty Within Evangelical Bounds”
• 1925 – J. Gresham Machen, “Shall the General Assembly Represent the Church?”
• 1925 – David S. Kennedy, “An Inclusive Christian Church”
• 1932 – H. McAllister Griffiths, “The Heretical ‘Auburn Affirmation’: A Menace to the True Peace and Purity of the Presbyterian Church.”
• 1935 – Gordon H. Clark, “The Auburn Heresy“
• 1942 – Daniel S. Gage, “The Auburn Affirmation“
• 1944 – Wm. Childs Robinson, “The Effect of the Auburn Affirmation“
• 1944 – Rev. Willis Thompson, ” ‘Timely Topics’ and the Auburn Affirmationists”
• 1944 – Daniel S. Gage, “Dr. Lingle and the Auburn Affirmation”
• 1946 – Wm. Childs Robinson, “The Liberal Attack Upon the Supernatural Christ“

John Calvin stated it well, “Humility is an unfeigned submission of our heart, stricken down in earnest with an awareness of its own misery and want. For so it is everywhere described by the Word of God.” (Institutes, III. 12. 6).

“To God’s Glory” : A Practical Study of a Doctrine of the Westminster Standards.
by Rev. Leonard T. Van Horn

THE SUBJECT : Humility

THE BIBLE VERSES TO READ : Micah 6:8; Luke 14:10; 22:26; Rom. 12:3; James 4:10; I Peter 5:5.
(Other references within the article.)

REFERENCE TO THE STANDARDS : Confession of Faith X.1 & 2; XII; XVI.3; Larger Catechism Q. 67; 73; 74; Shorter Catechism Q. 31; 34; 86.

When Martin Luther was asked what was the first step in religion, he replied it was humility. When he was asked what was the second and third he answered in the same way. The characteristic of humility is an important one in the life of every professing believer.

As those of us who are committed to the Reformed Faith think of the great doctrines of Effectual Calling, of Adoption, and of Good Works, we should show the fruits of humility in every area of our lives! He saved us by His grace and adopted us as His children. He enables us to work out our salvation in fear and trembling. Therefore, how could we show forth anything but humility?

It was a favorite expression of Whitfield’s that “nothing sets a person so much out of the Devil’s reach as humility.” He said further, “Those that have been most humbled, make the most solid, useful Christians. It stands to reason, the more a man is emptied of himself, the more room is there made for the Spirit of God to dwell in him.”

The Apostle Paul understood the grace of humility. In II Corinthians 12:11 he stated his way to humility well : “. . .  I be nothing.” Someone once outlined the areas which Paul thought he was nothing. These should help to alert all of us to examine ourselves in the light of Paul’s standard in God’s Word.

1. Regarding his preaching :
“Not with wisdom of words (I Cor. 1:17)
“Not with excellency of speech” (I Cor. 2:1)
“Not with enticing words” (I Cor. 2:4)
“Not in the words which man’s wisdom teacheth” (I Cor. 2:13)
2. Regarding his power : (II Cor. 4:7)
3. Regarding his thinking : (II Cor. 3:5)
4. Regarding his resources : (II Cor. 1:9)
5. Regarding his receiving credit : (II Cor. 13:7)
6. Regarding how he labored : (I Cor. 15:10)
7. Regarding his life : (Gal. 2:20)
8. Regarding spiritual attainment : (Phil. 3:12-13)

How did Paul manage to have such attitudes that were all to God’s glory? Or, even more important, how can we manage to have such attitudes to the glory of God? Paul’s secret, and our secret, is found in the Lord Jesus Christ. Note some words from our Lord :

1. “My doctrine is not mine, but His that sent me.” (John 7:16)
2. “And I seek not mine own glory.” (John 8:50)
3. “I seek not mine own will.” (John 5:30)
4. “For I have not spoken of myself.” (John 12:49)
5. “I am not come of myself.” (John 7:28)

Many other examples could be given of our Lord. And Paul knew that the secret was to enthrone Christ in his heart. It is only then that the service for the Lord becomes as selfless as possible for His servants. And it is only then that the servant receives abundant grace. (James 4:6-7).

The grace of humility is founded in a true sense of our weakness, unworthiness, and sin. As we think of our pride, our impure thoughts and imaginations, our hasty words, our impatience, our temper, our harsh judgments of others, our lack of love, we have no right to be proud and every right to be humble.

The Puritans held that if others knew us as God knows us, we would hide ourselves in shame. But the same is true in regard to our Lord and our relationship with Him. He knows our hearts, He knows the deep crevices we keep hidden from others and even from ourselves. And the closer we live to Him the more conscious we are of sins and this should motivate us to true humility.

John Calvin stated it well, “Humility is an unfeigned submission of our heart, stricken down in earnest with an awareness of its own misery and want. For so it is everywhere described by the Word of God.” (Institutes, III. 12. 6).

How we need to recognize before our Lord how unfit we are to do His work in and of ourselves. There is no room for pride. There is no reason for us to think we are something when we are nothing. Any ability we might have is God-given. And results in His work that may take place are by His grace.

We dare not go about attempting to establish our own righteousness. Rather, we should submit ourselves unto the righteousness which is of God and know that we have nothing to glory in before Him. If we are called, we are called by His grace. If we serve, we serve by His grace. If we have hope, we have it by His grace.

Mark it well. We are insufficient, we are weak in ourselves. It is only when we become humble in mind and soul and begin to live for His glory that He will exalt us. We should practice daily the grace of humility.

Two eulogies published upon the death of Dr. J. Gresham Machen. One by a close friend, Dr. Clarence E. Macartney; the other by “S. M. R.”, who was perhaps the editor of The Presbyterian, in the mid-1930’s. (further research would be required to confirm this theory).

DR. MACARTNEY’S COMMENT ON THE DEATH OF DR. MACHEN

[as published in The Presbyterian, 7 January 1937.]

When I heard of the passing of Dr. Machen, the words of King David over Abner came to mind: “Know ye not that there is a prince and a great man fallen this day in Israel?”

Dr. Machen was my classmate at Princeton and a firm friend through all the years that have passed since then. I am glad in this public way to testify to my affection for him, my admiration for his superb intellect, his pre-eminent scholarship, his magnificent courage, and his clear discernment of the spread of apostasy in the Christian Church.

He was the greatest theologian and defender of the Christian faith that the Church of our day has produced. More than any other man of our generation, Dr. Machen tore the mask from the face of unbelief which parades under the name of Modernism in the Christian Church.

He was not only a great scholar and thinker, but a man of remarkable power as an organizer. He leaves behind him three noble institutions which are his chief monument–Westminster Theological Seminary at Philadelphia, the Independent Board for Presbyterian Foreign Missions, and the Presbyterian Church of America.

To those who did not know him, Dr. Machen may have seemed austere and censorious. But those who had the privilege of his friendship knew him as a man of the widest culture and a delightful companion.

We shall see him no more in the flesh. His eloquent voice will not be heard again in the pulpits of the land. Yet, “he being dead, yet speaketh.” Like Paul, he kept the faith delivered unto the saints, and like Paul’s noble companion, Barnabas, “He was a good man, and full of the Holy Ghost.”

Clarence Edward Macartney.

Dr. J. Gresham Machen

The speedy death after a brief battle with lobar pneumonia which closed the earthly career of Dr. Machen at the age of fifty-five, came to us as a great shock. Dr. Machen was a vigorous personality, a great scholar, yet a very humble and warm-hearted Christian. He endeared himself to his students, among whom the writer is happy to have been numbered at Princeton Seminary. He was the master of all the foremost writings of the destructive critics who did so much to undermine Christian faith, and he taught the riches of the Word with understanding as well as personal belief. He saw the poverty of the general position which was so popular a few years ago, but which has now left its votaries discomfited and bereft in the time of great need. He was a man of Reformation proportions. The Lord’s hand may now appear more plainly with the servant called home, either perpetating [sic] the denomination he started with greater power, or directing these noble men back to our own Church. Certainly we would welcome their return, as we will continue to respect them in their own endeavors.

S. M. R.