November 2020

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evangstudent

It was on this day, November 20th, in 1925, that students from across the nation gathered in Grand Rapids for the first annual conference sponsored by the new campus ministry known as the League of Evangelical Students. Seeking to establish an evangelical campus ministry, invitations went out in January of 1925 to a select number of seminaries. Six schools sent delegates to a meeting in April and a constitution was drawn up. Then, wasting no time, the November conference was planned and carried off to great success.

Established under the leadership of Dr. J. Gresham Machen and other prominent evangelical and Reformed scholars, the League began with high promise, but in sixteen short years, it had run its course and disappeared off the stage of campus ministry. Yet the League, despite a short term of ministry, can be said to have accomplished much. A fore-runner of InterVarsity and Reformed University Ministries, the League of Evangelical Students played a significant role in breaking up the fallow ground of campus ministry. 

To understand more about the League and its work, we can do no better than to read the following reports from three of the conference leaders:

The Grand Rapids Conference, by W.A.H. Zoerner

The League of Evangelical Students was given the great impetus, which promises to make it a very real factor in the lives of American students, at its First Annual Conference held in Grand Rapids, Michigan, November 20-24, 1925. At this conference nineteen schools were represented, eleven theological seminaries and eight Bible schools, and these represented student bodies from Texas to Canada and from the Atlantic to the Pacific. Advocates of Christian Unity can take comfort in the fact that these schools represented at least eight of the prominent protestant denominations. One of the outstanding facts of the Conference was the splendid spirit of harmony and Christian unity manifested. The true joy of Christian fellowship was an admitted blessing to every delegate.

The Conference was the guest of Calvin Theological Seminary whose generous hospitality and helpful cooperation added greatly to its successful issue.

Preparations for the Conference were made by the Conference Committee appointed at Pittsburgh in April 1925. The chairman was John L. Schaver (Calvin Seminary) and the secretary of the committee Walter Laetsch (Northern Baptist Seminary). Too much credit cannot be given to these men for the Conference preparations, especially Mr. Schaver who gave a great deal of time and energy in handling the details. Mr. Schaver was elected chairman of the Conference and Mr. Laetsch secretary.

The importance of the League in the estimation of prominent conservative Christian leaders is evidenced by the presence at the Conference of such a representative group as the following list discloses. These men came as delegates, or upon invitation, to lend their judgment and to give addresses. Their presence was a proof of the need and place of an evangelical witness among students today. Dr. J. Gresham Machen, Princeton Seminary, Presbyterian U.S.A., spoke on the theme, “The Church’s Historic Fight against Modernism from Within.” Dr. Leander S. Keyser, Hamma Divinity School, Lutheran, gave two addresses on “Christianity and Liberalism,” and “The Origin of Man and Woman.” Rev. Harold Paul Sloan, Haddonfield, N.J., spoke on “What Modernism denies.” Dr. J.E. Kuizenga, Western Theological Seminary, Holland, Mich., Reformed A., spoke on the theme, “The Supernaturalness of Christianity.” Rev. Joseph A. Schofield, Hobart, N.Y., gave a history of the movement. To these may be added the addresses of Dr. Melvin G. Kyle, Xenia Seminary, United Presbyterian, and Prof. S. Volbeda, Calvin Seminary, Christian Reformed, which are reported in other parts of this paper.

The Conference had also as visitors, Philip Mauro, Framingham, Mass., Prof. A.B. Winchester, Evangelical Theological College, Dallas, Tex., and J.E. Krebs, McCormick Seminary, Chicago, Ill.

The keynote of the Conference was unswerving loyalty to the Bible as the only authoritative rule of faith and practice.

The League’s Program, by Ned B. Stonehouse

“Ye shall be my witnesses.” These words are fulfilled by the witness of the individual Christian to his Lord and personal Saviour and by the great corporate witness of the Christian Church to Christ, its Head. Besides the perennial necessity of these forms of witness bearing, in times of doubt and unbelief and attach upon the Holy Scriptures, it becomes the right and obligation of Christians to band themselves together for the purpose of a united testimony to their common Faith.

The League of Evangelical Students is a witness-bearing organization. It is a movement among Christian students to bear witness to the Christian Religion in its Biblical, supernatural, historical interpretation. Such a witness necessarily includes a defense against the widespread attacks of present-day radicalism. That there is the need of a testimony before the world that there are thousands of students in institutions of higher learning who accept fully the fundamentals of the Christian Faith no one will deny.

One of the greatest fields of opportunity for the League is to present the claims of the true gospel ministry to college men. In too many educational institutions there is an idea that the purpose of the Christian ministry is simply the general uplift and improvement of mankind. This is important, but secondary. Over against this view, the League hopes to present the distinct calling of the Christian ministry to openly set forth Christ and Him crucified, the Saviour from sin and death through the atonement wrought by His shed blood.

The conference at Grand Rapids discussed and recommended the following as effectual means of carrying out the League’s purposes:
1. Promotion of the formation of chapters of evangelical students in seminaries, Bible schools, colleges, and universities.
2. Holding of conferences for inspiration, fellowship and the discussion of common problems; annually of the whole League and sectional conferences more frequently.
3. Sending of deputations to present the evangelical point of view and the claims of the gospel ministry.
4. Establishment of a bureau of evangelical leaders who will be available for addresses, especially at colleges.
5. Preparation of suggested reading for students with religious problems.
6. The publication of an official organ. [This was The Evangelical Student]
7. Issue of literature on the factual bases of the gospel.

“Why the League?,” by A.A. MacRae

THE greatest need of the world today and of every individual in the world is the religion of Jesus Christ. More important than any social improvement, any economic advancement, any political or moral reform, is the extension of the kingdom of God, through the proclamation of the pure Gospel of Jesus Christ. Never did the world need this more than at the present time. Material conditions were never better, political and social advancements never greater, yet the world is not satisfied. Unrest and discontent abound. The only true satisfaction lies in the religion of Jesus Christ. The most real way to obey the second great commandment, “Thou shalt love they neighbor as thyself,” is through obeying the first commandment, “Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy strength.”

Strange as it might seem, in this time of all times when Christians should present a united front before the world, and proclaim their God-given Gospel with power and conviction, foes to that Gospel have arisen within the very confines of the Christian Church itself, and many are seeking to dilute it until it loses all that gives it its distinctive power. No wonder scoffers outside the church are saying that the church is dead, when men inside the church are denying or explaining away the foundation stones of the church’s gospel.

The League of Evangelical Students is a student movement, originated by students, to declare beforethe world that there are in our educational institutions large bodies of students who believe thoroughly in the evangelical Gospel in all its richness. Radicalism and skepticism is noisy. It quickly makes its presence felt. It spreads rapidly, like the leaven described in Holy Scripture. Reading the accounts of student life in many current publications might lead one to believe that most seekers after learning had gone over to the ranks of Modernism and Infidelity. Attending some student conferences might lead one to a similar conclusion. It behooves the great body of students who accept the “Faith of our Fathers” to band together to witness to their conviction, and to record their opposition to the stealthy progress of religious unbelief.

The enemies of evangelical Christianity claim to represent intellectualism and scholarship. But truth is one, and the truths discovered by human research cannot reasonably contradict the truths revealed by the Maker of the Universe. The highest scholarship cannot discover any facts which contradict the plain teachings of the Bible. As Dr. Keyser declared at the Grand Rapids Conference: “I maintain that the finest shcolarship in the owrld, under the proper conditions, will lead just to the top of Mt. Calvary.” In the face of the widespread assertions that modern scholarship has rendered conservative Christianity untenable, the members of the League are witnessing to their conviction that true education is possible only when the facts revealed in God’s word are recognized as authoritative.

It is with this spirit that the League has been organized. It desires to include within its membership all who wish to declare with it their adherence to Biblical, supernatural Christianity. The occasion for its formation is plainly stated in the preamble to its constitution. Section I of Article III gives the qualifications for membership:

Qualifications for membership in the League shall be faith in the Bible as the infallible Word of God, and acceptance of the fundamental truths of the Christian Religion, such as: the Trinity, the Virgin Birth of Christ, His Divine and Human Nature, His Substitutionary Atonement, His Resurrection from the Dead, and His Coming Again.

This statement was purposely made very brief and simple, as the League had no intention of promulgating a new creed. It takes its stand upon historic Christianity, the common heritage of all the Evangelical Churches. It is not a movement toward church unity, nor has it a desire in any way to minimize the distinctive doctrines of the various denominations. But it is a movement of studnets who believe in supernaturalistic Christianity, from all the denominations, joining together for the specific purposes outlined in the Constitution of the League. This is very clearly stated in the next section of the Constitution (Art III, Sec. 2):

The above summary is not intended to be regarded as a complete statement, nor as an authoritative definition of the limits of Christian fellowship, but simply as an indication of the class of persons whom the League welcomes as members.

Mutually exclusive conceptions of the nature of the Christian Religion are current today. Every student who calls himself a Christian can easily determine which of these conceptions he holds. The League is a movement of those who hold one of these conceptions–that which regards the Christian Religion as a supernaturally revealed body of facts, showing how man can receive eternal life, through the great act of God who sent His only-begotten Son to die on Calvary’s cross for the sins of the world.

The above articles were transcribed from The Evangelical Student (Princeton, NJ), Volume I, No. 1 (April 1926), pages 3-4.

Two Heroes of Gettysburg Attend a Presbyterian Church
by Rev. David T. Myers

The High Water Mark of the Civil War, the Battle of Gettysburg, had been fought that July of 1863. Attending just four months later in the same town of Pennsylvania, was President Abraham Lincoln for the dedication of the new National Cemetery in that town. The president wasn’t the main speaker that day of dedication.  But he  delivered a short pithy message which he thought was a failure, due to its brevity, but which turned into an immortal address which the world will long remember.

One of the residents of Gettysburg Lincoln wanted to meet, after the presentation, was local and later national hero John L. Burns. The latter was the only civilian who grabbed his old War of 1812 flintlock, and exchanging it for a more modern weapon from a wounded Union soldier, joined in the fighting of the Confederate army on July 1, 1863.  His fame immediately after that brief stint in battle, at which he was wounded three times, caused his name to be on every lip, including that of President Lincoln.

burns

It was on November 19, 1863  that the President of the United States met John Burns at the home of attorney David Wills. The latter had been responsible more than any one else for setting aside the plots of ground which later on became the National Cemetery of Gettysburg. Wills was also a ruling elder in the Presbyterian Church of Gettysburg on Baltimore Street. Together, John Burns and Abraham Lincoln, along with David Wills,  walked south down Baltimore Street to the building of the Presbyterian Church to attend a patriotic service held there that evening.  It was reported that the seventy-one year old Burns slept through much of the service, but Abraham Lincoln was able to be present for most of the service, before duties called him back to Washington, D.C.

A century later in 1962, the church building was replaced with another building, and all the furnishings with it, with the exception of “the Lincoln – Burns Pew” which can still be seen in the new church at the same location.

Words to live by:  There are “heroes” in church history who have been mentioned in great advances of the Lord’s kingdom and church. In point of reference, this very  historical devotional  is all about Christian, and more specifically Christian Presbyterians who have been used of the Holy Spirit to advance the Kingdom of Christ in various periods of time and places. It is as we acknowledge these men and women of the Presbyterian faith that we are more fully appreciate the progress of the church in general, and our local church in particular. So, as you look at your church of your choice, who among them can be found who have in the past or present been instrumental in advancing the cause and kingdom of Christ? After you identify them, why not go up to them and thank the Lord for their spiritual gifts which have been used for God’s glory and His cause?  It will both praise the Lord and encourage their  hearts to know that someone has remembered them for all their hard work.

Saving the Best to the Last
by Rev. David T. Myers

This writer was simply transferring his ordination from the Ascension Presbytery to a central Pennsylvania presbytery, having been called to a congregation within the bounds of Susquehanna Valley Presbytery in 1990.  Being examined on the basic distinctives of the Reformed Faith was  expected and welcomed.  What was not expected, especially in the field of theology, was being examined by Dr. Hudson T. Armerding, the former president of Wheaton College.  Just a year before on November 18, 1989, he had been ordained by  this Presbytery of the Presbyterian Church in America.  And while it is not usual for a person to be ordained one year, and then placed on the committee of examinations the following year, this was an exception because of the spiritual gifts and special ministries of this godly man already in the kingdom of God.

Since this writer’s father was graduated from Wheaton College in the mid twenties of last century, I  have had several conversations with this man of God.  He told me that when he was the president of Wheaton College, there was a rule instituted by him that every new faculty member had to read the Systematic Theology of Dr. J. Oliver Buswell, a former Wheaton College president himself. This Reformed treatment of theology by this Presbyterian author was that important to the future teachers of the College in the mind of Dr. Armerding.

As a resident of the Quarryville Retirement Home, and later officer of it, Dr. Armerding was faithful to attend many quarterly meetings of the central Pennsylvania Presbytery, though as a retired minister, he wasn’t required to attend.  From this author’s standpoint, it was a joy to know him and talk about the work of the Lord.  He is now a member of the heavenly general assembly.

Words to live by:  The heart of godly leadership was the theme of at least two of his books which Dr. Armerding wrote for the watching world.  As a former Navy officer and college president, he observed the importance of that type of leadership in both the nation and the church.  Wherever God has placed you, especially if you have oversight over the hearts and minds of others, study the traits of godly leadership.  Those who are under such godly leadership, especially in our local churches, pray and obey  in the Lord such leadership,    for one day they will have to give an account to the Lord God about your soul.  They desire to do this with joy, and not with grief, for that will be unprofitable for you.

Befitting a long name, a longish sermon on a most important point.

sheddWGT

William Greenough Thayer Shedd was born in June of 1820 of a distinguished New England lineage. Sensing the call to the ministry, he attended Andover Theological Seminary, and then became a pastor in the Congregational denomination in Vermont. Even though he was Old School Reformed in his thinking, he taught briefly at the New School Presbyterian institution of Auburn Theological Seminary, from 1852-1854. Leaving Auburn, he was professor of church history at Andover from 1853-1862, and then for two years as co-pastor at the Brick Presbyterian Church in New York City. His life’s primary work occurred while teaching at Union Theological Seminary in New York City, where he was to teach for eleven years, 1874-1892. He died on November 17, 1894.

SIN IN THE HEART THE SOURCE OF ERROR IN THE HEAD

ROMANS i. 28.—”As they did not like to retain God in their knowledge,
God gave them over to a reprobate mind.”

In the opening of the most logical and systematic treatise in the New Testament, the Epistle to the Romans, the apostle Paul enters upon a line of argument to demonstrate the ill-desert of every human creature without exception. In order to this, he shows that no excuse can be urged upon the ground of moral ignorance. He explicitly teaches that the pagan knows that there is one Supreme God (Rom. i. 20); that He is a spirit (Rom. i. 23); that He is holy and sin-hating (Rom. i. 18); that He is worthy to be worshipped (Rom. i. 21, 25); and that men ought to be thankful for His benefits (Rom. i. 21). He affirms that the heathen knows that an idol is a lie (Rom. i. 25); that licentiousness is a sin (Rom. i. 26, 32); that envy, malice, and deceit are wicked (Rom. i. 29, 32); and that those who practise such sins deserve eternal punishment (Rom. i. 32).

In these teachings and assertions, the apostle has attributed no small amount and degree of moral knowledge to man as man,—to man outside of Revelation, as well as under its shining light. The question very naturally arises: How comes it to pass that this knowledge which Divine inspiration postulates, and affirms to be innate and constitutional to the human mind, should become so vitiated? The majority of mankind are idolaters and polytheists, and have been for thousands of years. Can it be that the truth that there is only one God is native to the human spirit, and that the pagan “knows” this God? The majority of men are earthly and sensual, and have been for thousands of years. Can it be that there is a moral law written upon their hearts forbidding such carnality, and enjoining purity and holiness?

Some theorizers argue that because the pagan man has not obeyed the law, therefore he does not know the law; and that because he has not revered and worshipped the one Supreme Deity, therefore he does not possess the idea of any such Being. They look out upon the heathen populations and see them bowing down to stocks and stones, and witness their immersion in the abominations of heathenism, and conclude that these millions of human beings really know no better, and that therefore it is unjust to hold them responsible for their polytheism and their moral corruption. But why do they confine this species of reasoning to the pagan world? Why do they not bring it into nominal Christendom, and apply it there? Why does not this theorist go into the midst of European civilization, into the heart of London or Paris, and gauge the moral knowledge of the sensualist by the moral character of the sensualist? Why does he not tell us that because this civilized man acts no better, therefore he knows no better? Why does he not maintain that because this voluptuary breaks all the commandments in the decalogue, therefore he must be ignorant of all the commandments in the decalogue? that because he neither fears nor loves the one only God, therefore he does not know that there is any such Being?

It will never do to estimate man’s moral knowledge by man’s moral character. He knows more than he practises. And there is not so much difference in this particular between some men in nominal Christendom, and some men in Heathendom, as is sometimes imagined. The moral knowledge of those who lie in the lower strata of Christian civilization, and those who lie in the higher strata of Paganism, is probably not so very far apart. Place the imbruted outcasts of our metropolitan population beside the Indian hunter, with his belief in the Great Spirit, and his worship without images or pictorial representations;[1] beside the stalwart Mandingo of the high table-lands of Central Africa, with his active and enterprising spirit, carrying on manufactures and trade with all the keenness of any civilized worldling; beside the native merchants and lawyers of Calcutta, who still cling to their ancestral Boodhism, or else substitute French infidelity in its place; place the lowest of the highest beside the highest of the lowest, and tell us if the difference is so very marked. Sin, like holiness, is a mighty leveler. The “dislike to retain God” in the consciousness, the aversion of the heart towards the purity of the moral law, vitiates the native perceptions alike in Christendom and Paganism.

The theory that the pagan is possessed of such an amount and degree of moral knowledge as has been specified has awakened some apprehension in the minds of some Christian theologians, and has led them, unintentionally to foster the opposite theory, which, if strictly adhered, to, would lift off all responsibility from the pagan world, would bring them in innocent at the bar of God, and would render the whole enterprise of Christian missions a superfluity and an absurdity. Their motive has been good. They have feared to attribute any degree of accurate knowledge of God and the moral law, to the pagan world, lest they should thereby conflict with the doctrine of total depravity. They have mistakenly supposed, that if they should concede to every man, by virtue of his moral constitution, some correct apprehensions of ethics and natural religion, it would follow that there is some native goodness in him. But light in the intellect is very different from life in the heart. It is one thing to know the law of God, and quite another thing to be conformed to it. Even if we should concede to the degraded pagan, or the degraded dweller in the haunts of vice in Christian lands, all the intellectual knowledge of God and the moral law that is possessed by the ruined archangel himself, we should not be adding a particle to his moral character or his moral excellence. There is nothing of a holy quality in the mere intellectual perception that there is one Supreme Deity, and that He has issued a pure and holy law for the guidance of all rational beings. The mere doctrine of the Divine Unity will save no man. “Thou believest,” says St. James, “that there is one God; thou doest well, the devils also believe and tremble.” Satan himself is a monotheist, and knows very clearly all the commandments of God; but his heart and will are in demoniacal antagonism with them. And so it is, only in a lower degree, in the instance of the pagan, and of the natural man, in every age, and in every clime. He knows more than he practises. This intellectual perception therefore, this inborn constitutional apprehension, instead of lifting up man into a higher and more favorable position before the eternal bar, casts him down to perdition. If he knew nothing at all of his Maker and his duty, he could not be held responsible, and could, not be summoned to judgment. As St. Paul affirms: “Where there is no law there is no transgression.” But if, when he knew God in some degree, he glorified him not as God to that degree; and if, when the moral law was written upon the heart he went counter to its requirements, and heard the accusing voice of his own conscience; then his mouth must be stopped, and he must become guilty before his Judge, like any and every other disobedient creature.

It is this serious and damning fact in the history of man upon the globe, that St. Paul brings to view, in the passage which we have selected as the foundation of this discourse. He accounts for all the idolatry and sensuality, all the darkness and vain imaginations of paganism, by referring to the aversion of the natural heart towards the one only holy God. “Men,” he says,—these pagan men—”did not like to retain God in their knowledge.” The primary difficulty was in their affections, and not in their understandings. They knew too much for their own comfort in sin. The contrast between the Divine purity that was mirrored in their conscience, and the sinfulness that was wrought into their heart and will, rendered this inborn constitutional idea of God a very painful one. It was a fire in the bones. If the Psalmist, a renewed man, yet not entirely free from human corruption, could say: “I thought of God and was troubled,” much more must the totally depraved man of paganism be filled with terror when, in the thoughts of his heart, in the hour when the accusing conscience was at work, he brought to mind the one great God of gods whom he did not glorify, and whom he had offended. It was no wonder, therefore, that he did not like to retain the idea of such a Being in his consciousness, and that he adopted all possible expedients to get rid of it. The apostle informs us that the pagan actually called in his imagination to his aid, in order to extirpate, if possible, all his native and rational ideas and convictions upon religious subjects. He became vain in his imaginations, and his foolish heart as a consequence was darkened, and he changed the glory of the incorruptible God, the spiritual unity of the Deity, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things (Rom. i. 21-23). He invented idolatry, and all those “gay religions full of pomp and gold,” in order to blunt the edge of that sharp spiritual conception of God which was continually cutting and lacerating his wicked and sensual heart. Hiding himself amidst the columns of his idolatrous temples, and under the smoke of his idolatrous incense, he thought like Adam to escape from the view and inspection of that Infinite One who, from the creation of the world downward, makes known to all men his eternal power and godhead; who, as St. Paul taught the philosophers of Athens, is not far from anyone of his rational creatures (Acts xvii. 27); and who, as the same apostle taught the pagan Lycaonians, though in times past he suffered all nations to walk in their own ways, yet left not himself without witness, in that he did good, and gave them rain from heaven, and fruitful seasons, filling their hearts with food and gladness. (Acts xiv. 16, 17).

The first step in the process of mutilating the original idea of God, as a unity and an unseen Spirit, is seen in those pantheistic religions which lie behind all the mythologies of the ancient world, like a nebulous vapor out of which the more distinct idols and images of paganism are struggling. Here the notion of the Divine unity is still preserved; but the Divine personality and holiness are lost. God becomes a vague impersonal Power, with no moral qualities, and no religious attributes; and it is difficult to say which is worst in its moral influence, this pantheism which while retaining the doctrine of the Divine unity yet denudes the Deity of all that renders him an object of either love or reverence, or the grosser idolatries that succeeded it. For man cannot love, with all his mind and heart and soul and strength, a vast impersonal force working blindly through infinite space and everlasting time.

And the second and last stage in this process of vitiating the true idea of God appears in that polytheism in the midst of which St. Paul lived, and labored, and preached, and died; in that seductive and beautiful paganism, that classical idolatry, which still addresses the human taste in such a fascinating manner, in the Venus de Medici, and the Apollo Belvidere. The idea of the unity of God is now mangled and cut up into the “gods many” and the “lords many,” into the thirty thousand divinities of the pagan pantheon. This completes the process. God now gives his guilty creature over to these vain imaginations of naturalism, materialism, and idolatry, and to an increasingly darkening mind, until in the lowest forms of heathenism he so distorts and suppresses the concreated idea of the Deity that some speculatists assert that it does not belong to his constitution, and that his Maker never endowed him with it. How is the gold become dim! How is the most fine gold changed!

But it will be objected that all this lies in the past. This is the account of a process that has required centuries, yea millenniums, to bring about. A hundred generations have been engaged in transmuting the monotheism with which the human race started, into the pantheism and polytheism in which the great majority of it is now involved. How do you establish the guilt of those at the end of the line? How can you charge upon the present generation of pagans the same culpability that Paul imputed to their ancestors eighteen centuries ago, and that Noah the preacher of righteousness denounced, upon the antediluvian pagan? As the deteriorating process advances, does not the guilt diminish? and now, in these ends of the ages, and in these dark habitations of cruelty, has not the culpability run down to a minimum, which God in the day of judgment will “wink at?”

We answer No: Because the structure of the human mind is precisely the same that it was when the Sodomites held down the truth in unrighteousness, and the Roman populace turned up their thumbs that they might see the last drops of blood ebb slowly from the red gash in the dying gladiator’s side. Man, in his deepest degradation, in his most hardened depravity, is still a rational intelligence; and though he should continue to sin on indefinitely, through cycles of time as long as those of geology, he cannot unmake himself; he cannot unmould his immortal essence, and absolutely eradicate all his moral ideas. Paganism itself has its fluctuations of moral knowledge. The early Roman, in the days of Numa, was highly ethical in his views of the Deity, and his conceptions of moral law. Varro informs us that for a period of one hundred and seventy years the Romans worshipped their gods without any images;[2] and Sallust denominates these pristine Romans “religiosissimi mortales.” And how often does the missionary discover a tribe or a race, whose moral intelligence is higher than that of the average of paganism. Nay, the same race, or tribe, passes from one phase of polytheism to another; in one instance exhibiting many of the elements and truths of natural religion, and in another almost entirely suppressing them. These facts prove that the pagan man is under supervision; that he is under the righteous despotism of moral ideas and convictions; that God is not far from him; that he lives and moves and has his being in his Maker; and that God does not leave himself without witness in his constitutional structure. Therefore it is, that this sea of rational intelligence thus surges and sways in the masses of paganism; sometimes dashing the creature up the heights, and sometimes sending him down into the depths.

But while this subject has this general application to mankind outside of Revelation; while it throws so much light upon the question of the heathens’ responsibility and guilt; while it tends to deepen our interest in the work of Christian missions, and to stimulate us to obey our Redeemer’s command to go and preach the gospel to them, in order to save them from the wrath of God which abideth upon them as it does upon ourselves; while this subject has these profound and far-reaching applications, it also presses with sharpness and energy upon the case, and the position, of millions of men in Christendom. And to this more particular aspect of the theme, we ask attention for a moment.

This same process of corruption, and vitiation of a correct knowledge of God, which we have seen to go on upon a large scale in the instance of the heathen world, also often goes on in the instance of a single individual under the light of Revelation itself. Have you never known a person to have been well educated in childhood and youth respecting the character and government of God, and yet in middle life and old age to have altered and corrupted all his early and accurate apprehensions, by the gradual adoption of contrary views and sentiments? In his childhood, and youth, he believed that God distinguishes between the righteous and the wicked, that he rewards the one and punishes the other, and hence he cherished a salutary fear of his Maker that agreed well with the dictates of his unsophisticated reason, and the teachings of nature and revelation. But when, he became a man, he put away these childish things, in a far different sense from that of the Apostle. As the years rolled, along, he succeeded, by a career of worldliness and of sensuality, in expelling this stock of religious knowledge, this right way of conceiving of God, from his mind, and now at the close of life and upon the very brink of eternity and of doom, this very same person is as unbelieving respecting the moral attributes of Jehovah, and as unfearing with regard to them, as if the entire experience and creed of his childhood and youth were a delusion and a lie. This rational and immortal creature in the morning of his existence looked up into the clear sky with reverence, being impressed by the eternal power and godhead that are there, and when he had committed a sin he felt remorseful and guilty; but the very same person now sins recklessly and with flinty hardness of heart, casts sullen or scowling glances upward, and says: “There is no God.” Compare the Edward Gibbon whose childhood expanded under the teachings of a beloved Christian matron trained in the school of the devout William Law, and whose youth exhibited unwonted religions sensibility,—compare this Edward Gibbon with the Edward Gibbon whose manhood was saturated with utter unbelief, and whose departure into the dread hereafter was, in his own phrase, “a leap in the dark.” Compare the Aaron Burr whose blood was deduced from one of the most saintly lineages in the history of the American church, and all of whose early life was embosomed in ancestral piety,—compare this Aaron Burr with the Aaron Burr whose middle life and prolonged old age was unimpressible as marble to all religious ideas and influences. In both of these instances, it was the aversion of the heart that for a season (not for eternity, be it remembered) quenched out the light in the head. These men, like the pagan of whom St. Paul speaks, did not like to retain a holy God in their knowledge, and He gave them over to a reprobate mind.

These fluctuations and changes in doctrinal belief, both in the general and the individual mind, furnish materials for deep reflection by both the philosopher and the Christian; and such an one will often be led to notice the exact parallel and similarity there is between religious deterioration in races, and religious deterioration in individuals. The dislike to retain a knowledge already furnished, because it is painful, because it rebukes worldliness and sin, is that which ruins both mankind in general, and the man in particular. Were the heart only conformed to the truth, the truth never would be corrupted, never would be even temporarily darkened in the human soul. Should the pagan, himself, actually obey the dictates of his own reason and conscience, he would find the light that was in him growing still clearer and brighter. God himself, the author of his rational mind, and the Light that lighteth every man that cometh into the world, would reward him for his obedience by granting him yet more knowledge. We cannot say in what particular mode the Divine providence would bring it about, but it is as certain as that God lives, that if the pagan world should act up to the degree of light which they enjoy, they would be conducted ultimately to the truth as it is in Jesus, and would be saved by the Redeemer of the world. The instance of the Roman centurion Cornelius is a case in point. This was a thoughtful and serious pagan. It is indeed very probable that his military residence in Palestine had cleared up, to some degree, his natural intuitions of moral truth; but we know that he was ignorant of the way of salvation through Christ, from the fact that the apostle Peter was instructed in a vision to go and preach it unto him. The sincere endeavor of this Gentile, this then pagan in reference to Christianity, to improve the little knowledge which he had, met with the Divine approbation, and was crowned with a saving acquaintance with the redemption that is in Christ Jesus. Peter himself testified to this, when, after hearing from the lips of Cornelius the account of his previous life, and of the way in which God had led him, “he opened his mouth and said, Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him and worketh righteousness is accepted with him” (Acts x. 34, 35).[3]

But such instances as this of Cornelius are not one in millions upon millions. The light shines in the darkness that comprehends it not. Almost without an exception, so far as the human eye can see, the unevangelized world holds the truth in unrighteousness, and does not like to retain the idea of a holy God, and a holy law, in its knowledge. Therefore the knowledge continually diminishes; the light of natural reason and conscience grows dimmer and dimmer; and the soul sinks down in the mire of sin and sensuality, apparently devoid of all the higher ideas of God, and law, and immortal life.

We have thus considered the truth which St. Paul teaches in the text, that the ultimate source of all human error is in the character of the human heart. Mankind do not like to retain God in their knowledge, and therefore they come to possess a reprobate mind. The origin of idolatry, and of infidelity, is not in the original constitution with which the Creator endowed the creature, but in that evil heart of unbelief by which he departed from the living God. Sinful man shapes his creed in accordance with his wishes, and not in accordance with the unbiased decisions of his reason and conscience. He does not like to think of a holy God, and therefore he denies that God is holy. He does not like to think of the eternal punishment of sin, and therefore he denies that punishment is eternal. He does not like to be pardoned through the substituted sufferings of the Son of God, and therefore he denies the doctrine of atonement. He does not like the truth that man is so totally alienated from God that he needs to be renewed in the spirit of his mind by the Holy Ghost, and therefore he denies the doctrines of depravity and regeneration. Run through the creed which the Church has lived by and died by, and you will discover that the only obstacle to its reception is the aversion of the human heart. It is a rational creed in all its parts and combinations. It has outlived the collisions and conflicts of a hundred schools of infidelity that have had their brief day, and died with their devotees. A hundred systems of philosophy falsely so called have come and gone, but the one old religion of the patriarchs, and the prophets, and the apostles, holds on its way through the centuries, conquering and to conquer. Can it be that sheer imposture and error have such a tenacious vitality as this? If reason is upon the side of infidelity, why does not infidelity remain one and the same unchanging thing, like Christianity, from age to age, and subdue all men unto it? If Christianity is a delusion and a lie, why does it not die out, and disappear? The difficulty is not upon the side of the human reason, but of the human heart. Skeptical men do not like the religion of the New Testament, these doctrines of sin and grace, and therefore they shape their creed by their sympathies and antipathies; by what they wish to have true; by their heart rather than by their head. As the Founder of Christianity said to the Jews, so he says to every man who rejects His doctrine of grace and redemption: “Ye will not come unto me that ye might have life.” It is an inclination of the will, and not a conviction of the reason, that prevents the reception of the Christian religion.

Among the many reflections that are suggested by this subject and its discussion, our limits permit only the following:

1. It betokens deep wickedness, in any man, to change the truth of God into a lie,—to substitute a false theory in religion for the true one. “Woe unto them,” says the prophet, “that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.” There is no form of moral evil that is more hateful in the sight of Infinite Truth, than that intellectual depravity which does not like to retain a holy God in its knowledge, and therefore mutilates the very idea of the Deity, and attempts to make him other than he is. There is no sinner that will be visited with a heavier vengeance than that cool and calculating man, who, because he dislikes the unyielding purity of the moral law, and the awful sanctions by which it is accompanied, deliberately alters it to suit his wishes and his self-indulgence. If a person is tempted and falls into sin, and yet does not change his religious creed in order to escape the reproaches of conscience and the fear of retribution, there is hope that the orthodoxy of his head may result, by God’s blessing upon his own truth, in sorrow for the sin and a forsaking thereof. A man, for instance, who amidst all his temptations and transgressions still retains the truth taught him from the Scriptures, at his mother’s knees, that a finally impenitent sinner will go down to eternal torment, feels a powerful check upon his passions, and is often kept from outward and actual transgressions by his creed. But if he deliberately, and by an act of will, says in his heart: “There is no hell;” if he substitutes for the theory that renders the commission of sin dangerous and fearful, a theory that relieves it from all danger and all fear, there is no hope that he will ever cease from sinning. On the contrary, having brought his head into harmony with his heart; having adjusted his theory to his practice; having shaped his creed by his passions; having changed the truth of God into a lie; he then plunges into sin with an abandonment and a momentum that is awful. In the phrase of the prophet, he “draws iniquity with cords of vanity, and sin as it were with a cart-rope.”

It is here that we see the deep guilt of those, who, by false theories of God and man and law and penalty, tempt the young or the old to their eternal destruction. It is sad and fearful, when the weak physical nature is plied with all the enticements of earth and sense; but it is yet sadder and more fearful, when the intellectual nature is sought to be perverted and ensnared by specious theories that annihilate the distinction between virtue and vice, that take away all holy fear of God, and reverence for His law, that represent the everlasting future either as an everlasting elysium for all, or else as an eternal sleep. The demoralization, in this instance, is central and radical. It is in the brain, in the very understanding itself. If the foundations themselves of morals and religion are destroyed, what can be done for the salvation of the creature? A heavy woe is denounced against any and every one who tempts a fellow-being. Temptation implies malice. It is Satanic. It betokens a desire to ruin an immortal spirit. When therefore the siren would allure a human creature from the path of virtue, the inspiration of God utters a deep and bitter curse against her. But when the cold-blooded Mephistopheles endeavors to sophisticate the reason, to debauch the judgment, to sear the conscience; when the temptation is addressed to the intellect, and the desire of the tempter is to overthrow the entire religious creed of a human being,—perhaps a youth just entering upon that hazardous enterprise of life in which he needs every jot and tittle of eternal truth to guide and protect him,—when the enticement assumes this purely mental form and aspect, it betokens the most malignant and heaven-daring guilt in the tempter. And we may be certain that the retribution that will be meted out to it, by Him who is true and The Truth; who abhors all falsehood and all lies with an infinite intensity; will be terrible beyond conception. “Woe unto you ye blind guides! Ye serpents, ye generation of vipers, how can ye escape the damnation of hell! If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book.”

2. In the second place, we perceive, in the light of this subject, the great danger of not reducing religious truth to practice. There are two fatal hazards in not obeying the doctrines of the Bible while yet there is an intellectual assent to them. The first is, that these doctrines shall themselves become diluted and corrupted. So long as the affectionate submission of the heart is not yielded to their authority; so long as there is any dislike towards their holy claims; there is great danger that, as in the instance of the pagan, they will not be retained in the knowledge. The sinful man becomes weary of a form of doctrine that continually rebukes him, and gradually changes it into one that is less truthful and restraining. But a second and equally alarming danger is, that the heart shall become accustomed to the truth, and grow hard and indifferent towards it. There are a multitude of persons who hear the word of God and never dream of disputing it, who yet, alas, never dream of obeying it. To such the living truth of the gospel becomes a petrifaction, and a savor of death unto death.

We urge you, therefore, ye who know the doctrines of the law and the doctrines of the gospel, to give an affectionate and hearty assent to them both. When the divine Word asserts that you are guilty, and that you cannot stand in the judgment before God, make answer: “It is so, it is so.” Practically and deeply acknowledge the doctrine of human guilt and corruption. Let it no longer be a theory in the head, but a humbling salutary consciousness in the heart. And when the divine Word affirms that God so loved the world that he gave his Only-Begotten Son to redeem it, make a quick and joyful response: “It is so, it is so.” Instead of changing the truth of God into a lie, as the guilty world have been doing for six thousand years, change it into a blessed consciousness of the soul. Believe_ what you know; and then what you know will be the wisdom of God to your salvation.

[Footnote 1: “There are no profane words in the (Iowa) Indian language: no light or profane way of speaking of the ‘Great Spirit.’”—FOREIGN MISSIONARY: May, 1863, p. 337.]

[Footnote 2: PLUTARCH: Numa, 8; AUGUSTINE: De Civitate, iv. 31.]

[Footnote 3: It should be noticed that Cornelius was not prepared for another life, by the moral virtue which he had practised before meeting with Peter, but by his penitence for sin and faith in Jesus Christ, whom Peter preached to him as the Saviour from sin (Acts x. 43). Good works can no more prepare a pagan for eternity than they can a nominal Christian. Epictetus and Marcus Aurelius could no more be justified by their personal character, than Saul of Tarsus could be. First, because the virtue is imperfect, at the best: and, secondly, it does not begin at the beginning of existence upon earth, and continue unintermittently to the end of it. A sense of sin is a far more hopeful indication, in the instance of a heathen, than a sense of virtue. The utter absence of humility and sorrow in the “Meditations” of the philosophic Emperor, and the omnipresence in them of pride and self-satisfaction, place him out of all relations to the Divine mercy. In trying to judge of the final condition of a pagan outside of revelation, we must ask the question: Was he penitent? rather than the question: Was he virtuous?]

The Apostle of Presbyterianism to Western Pennsylvania
by Rev. David T. Myers

You cannot miss the connection. William Tennent sets up the Log College in New Jersey to train ministers for the infant Presbyterian Church in the colonies.  Samuel Blair studies under his oversight and eventually becomes the pastor of Faggs Manor Presbyterian Church, near Cochranville, Pennsylvania. A classical school and pastoral school of theology are set up at the latter church. John McMillan, who is born on November 11, 1752, near Faggs Manor of Scots-Irish parents who emigrated from Ireland, studies at Blair’s school, both in the grammar school and then at his pastoral school. He finished his training at Pequea Academy, at Pequea, Pennsylvania under another Presbyterian minister.

Completing his training for the ministry, he attended the College of New Jersey at age 18 and finished by graduating in 1772. There, he studied at the feet of John Witherspoon. Licensed by the Presbytery of New Castle, he began a trek west on foot, preaching to scattered groups of Presbyterians along the way.  Arriving in Western Pennsylvania in 1775, he organized two Presbyterian churches, Pigeon Creek Presbyterian Church, where he ministered for nineteen years, and Chartiers Presbyterian Church, where he ministered for forty-seven years. But to clear up one important detail, McMillan hadn’t forgotten his roots or his training, and was ordained in 1777.

Rev. McMillan set up a classical school and training school for ministers in 1785, which became Canonsburg Academy in 1790, and later, Washington and Jefferson College.  Later on, the University of Pittsburgh came into existence through his efforts. His influence can also be seen in the establishment of the Pittsburgh Xenia Theological Seminary in Pittsburgh, Pennsylvania and the Jefferson Medical College in Philadelphia. Pennsylvania.

It was thought that he had a direct influence upon 100 ministers as they studied for the gospel ministry under him.  It was said of him that he aided the church and education more than any other man of his generation.  He was a pioneer, preacher, educator, and patriot as he engaged in being “The “Apostle of Presbyterianism in Western Pennsylvania.” He would receive his “Well done, good and faithful servant” on November 16, 1833.

Words to live by:  It was reported that he had preached 6000 sermons in his endeavor to reach the West (Western Pennsylvania) for the gospel. That simply proves that the Word will not return to us empty or void, but will accomplish what the Lord wills for His glory and the good of the elect. Let us all remember as witnesses, whether ordained or not, that God is opening and closing doors all the time. Give us insight to see what spiritual doors are open, and by faith to enter into them boldly and faithfully.

For further reading:
• Guthrie, Dwight R., John McMillan: The Apostle of Presbyterianism in the West, 1752-1833. Pittsburgh: University of Pittsburgh Press, 1952. Hb, 296 pp.; indexed; bibliography, pp. 277-287.
Articles:
• Bennett, D.M., “Concerning the Life and Work of the Rev. John McMillan, D.D., Journal of the Department of History (of the Presbyterian Church), 15.4 (1932): 208-216.
• Guthrie, Dwight R., “John McMillan Pioneer Educator,” Journal of the Presbyterian Historical Society, 33.2 (1955): 63-86.
• Macartney, Clarence Edward, “John McMillan: The Apostle of the Gospel and Presbyterianism in Western Pennsylvania,” Journal of the Department of History (of the Presbyterian Church), 15.3 (1932): 121-132.
• Slosser, Gaius J., “Concerning the Life and Work of the Reverend John McMillan, D.D.” Journal of the Department of History (of the Presbyterian Church), 15.3 (35.1): 133-158.

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