Church Courts Seek to Maintain the Purity of the Church
by Rev. David T. Myers

Before America became a nation, local civil courts were unknown.  So in their absence, church sessions were frequently called upon to settle cases which involved both wrongs done against God as well as against God’s people.  The published session records of Manor Presbyterian Church in  Pennsylvania, which is the second oldest congregation of the Presbyterian Church in America, is one example of this. The church, begun in 1730, had as their first pastor, Samuel Blair, a graduate of the Log College.  Two years after Blair became their under-shepherd, the Session of Elders became in essence  a moral court , stating its conviction on the dangers of strong drink.

[Above right: “the original Log College building”]

On January 5, 1742, the Session of Ruling Elders gave a general warning of the dangers of “excess in strong drink.”   They stated, “we look upon this as our duty in this public manner, to testify against the corrupt practice and giving and drinking spirituous Liquor on such occasions, inasmuch as the shameful and unmanly, as well as unchristian and ungodly sin of Drunkenness, more or less, is generally the consequence of it; so that it is likely to corrupt and debauch the land, and make bad men much worse, to the great endangering of the everlasting perdition of souls, the profanation of God’s Holy Name, and wounding of his church . . . .”

This Presbyterian session of elders, in seeing such a loss of testimony on the part of those who were engaged in this sin of drunkenness, warned that such as would be found guilty of this sin would have to make a public confession of their sin, and profess their grief and sorrow for it before God, as an evidence of the truth of their humility.  Further evidence must provide a great bond and restraint upon them afterward, before they could be admitted back into the distinguishing privileges of the visible church.  In other words, genuine biblical repentance in attitude and action must be evident in their heart and lives before restoration would take place.

It is interesting that not too many years into the future, after this initial expression of concern of proper behavior among the members, the Great Awakening would come to Manor Presbyterian Church under the ministry of both Samuel Blair and George Whitefield.

Words to Live By: One of the three marks of a true church is the biblical practice of church discipline, done in love, according to the Scripture, for the punishment of sin,  for the restoration of the offenders, the purity of the church, and the glory of God.   Let us pray for all church sessions to be faithful to this mark.

In the latter part of 1860, President James Buchanan made a proclamation setting January 4, 1861 apart “for fasting, humiliation, and prayer throughout the nation.” When that day arrived, across the nation special services were held in churches, public buildings were closed, and many businesses were shuttered for the day. Among the many Presbyterian pastors who answered the call to preach that day, the Rev. George Duffield, Jr. began his sermon that day with an overview of the nation’s long tradition of coming before the Lord with humble petition. When his sermon was later published, he added a brief Preface. Both the Preface and the sermon introduction are reproduced below.

Rev. Duffield begins:—

The history of this Sermon is a very simple one. The phrase “National Sins” in the President’s Proclamation, suggested an inquiry as to what these sins were? One of the sources of information on this topic, it occurred to us, would be the sermons that had been delivered on other National Fast Days. Many such being just at our hand, we turned them over with no little interest and curiosity. The more we “touched the bones of the prophets,” the more we felt that virtue came out of them.

“Faithful men,” indeed, were these old Fathers, to whom the Gospel in all its relations, both temporal and eternal, might be most safely entrusted! Though a reward was offered for their heads, they preached; though a Tory party in the Church might wish to keep them quiet, still they preached; though their brethren not infrequently found vehement fault with them for so doing, yet, the Word of God “burning like a fire in their bones,” they could not do otherwise than preach. The Chinese idea which so many have been endeavoring to inculcate of late, that “to speak of politics is to be guilty of death,” by such men as Mayhew, Witherspoon, Emmons, &c., would have been laughed to scorn! “Dumb dogs that cannot bark,” could not be said of them, any more than of Calvin, and Knox, and the staunch old English Puritans! Thank God that such men lived on this side of the Atlantic, as well as the other!

There is no excuse for us if we do not try, at least, to imitate their example. If ever the pulpit is to regain that influence which it has lost in our land, it must be by preaching occasionally such sermons as that of Dr. Langdon,* “Governments corrupted by vice, and restored by virtue,” May 31st, 1775, from a favorite text in those times, Isaiah 1:26. “And I will restore thy judges as at the first, and thy counsellors as at the beginning.” As ministers we must study, and quote, and preach upon that other text as often as they did, viz. : Isaiah 40: 12, “The Nation that will not serve Thee, shall perish;” further enforced by Jeremiah 18:3-10. The hitherto unpublished document of the old Chaplain in the Appendix will show how far we have drifted, we greatly fear, in the wrong direction. Stirring times may be before us, and that very speedily; “wherefore, let us gird up the loins of our mind, be sober, and hope to the end!” Should our humble effort in this discourse be of no further service, it may at least save some valuable ministerial time in the way of reference. The man who would write a good religious history of this Nation, could scarcely do his countrymen a better service. Is it yet too late for our American Wilberforce, Theodore Freylinghuysen, to do it?

*See the Pulpit of the American Revolution; or, the Political Sermons of the period of 1776, by John Wingate Thornton, Boston, 1860.

—George Duffield, Jr.

Philadelphia, January 5th, 1861.

THE GOD OF OUR FATHERS.

“For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,

Say ye not, A Confederacy, to all them to whom this people shall say, A Confederacy; neither fear ye their fear, nor be afraid.
Sanctify the Lord of Hosts Himself; and let Him be your fear, and let Him be your dread.
And He shall be for a Sanctuary.” — Isaiah 8:11-14.

“Went to church and fasted all day.” Such is the record in the private journal of the great “Father of his Country,” under date of Wednesday, June 1st, A.D., 1774; a day solemnly appointed by the Assembly of Virginia, on hearing of the passage of the Boston Port Bill, “as a day of fasting, humiliation and prayer, to avert from us the evils of civil war, and to inspire us with firmness in support of our rights.”

A year later, just after the battles of Lexington and Bunker Hill, the Old Continental Congress appointed a day of General Fast.

On May 17th, 1776, “which was kept as a national fast, George Duffield, the minister of the Third Presbyterian Church in Philadelphia, with John Adams for a listener, drew a parallel between George the First and Pharoah, and inferred that the same Providence of God which had rescued the Israelites, intended to free the Americans.”

Could it have been in remembrance of this day in Old Pine Street [this was the original name of the Third Presbyterian Church], that “unfashionable as the faith in an overruling Providence” then was, this same John Adams was not ashamed to proclaim another National Fast, May 9th, 1798? Was it an evidence of the value of such a day, that even though hostilities had actually commenced between the United States and France, and a vessel of each nation had suffered capture, that such a body of men as the French Directory, so speedily and unexpectedly made overtures of peace, and that of their own accord?

In the fourth year of the second war with Great Britain, the example of John Adams was followed by President Madison, and January 12th, 1815, was recommended by him as a National Fast Day.

Even while the people were yet speaking, He “in whose hand the king’s heart is as the rivers of water; and who turneth it whithersoever he will,” heard their prayer; and only one month after, February 18th, 1815, they received “an answer of peace,” literally, and had the privilege of celebrating a day of National Thanksgiving.

The last two days of this character are within the recollection of nearly all here present, viz. : May 14th, 1841, being the day of national fast recommended by Mr. Tyler, on the decease of President Harrison; and August 3d, 1849, the fast day recommended by President Taylor, that God in mercy would arrest the further progress of the cholera.

Once more, and it may be for the last time, a Proclamation comes from the President of the people of the United States, designating this 4th day of January, 1861, as a day of fasting, humiliation and prayer, throughout the Union, that God may “remember us as he did our fathers.”

As Presbyterians, we are in no doubt as to the propriety of observing this day. “If at any time,” says our excellent Directory for Worship, “the civil power should think it proper to appoint a fast, it is the duty of the ministers and people of our communion, as we live under a Christian government, to pay all due respect to the same.” We are at no loss as to the manner of observing the day. “There shall be public worship upon all such days, and let the prayers, psalms, portions of Scripture to be read, and sermons, be all in a special manner adapted to the occasion.” As to the character of the prayers and sermon, the book is even more explicit still. “On fast-days let the minister point out the authority and providences calling to the observation thereof; and let him spend a more than usual portion of time, in solemn prayer, particularly confession of sin, especially of the day and place, with their aggravations, which have brought down the judgment of heaven. And let the whole day be spent in deep humiliation and mourning before God.”

Evidently in the minds of those who framed the Constitution of the American Presbyterian Church (adopted in the same year, and framed by some of the same men who framed our National Constitution, now in such imminent danger), the proper observance of such a day as this, both on the part of minister and people, was considered by them one of the most solemn and important duties that could possibly be discharged on earth.

“When the lion roars it becomes us to fear; when God’s hand is lifted up, and he appears about to strike, it is high time for us to strip ourselves of our ornaments, and to lie down in sackcloth and ashes.” As one of the watchmen on the walls of Zion, appointed of the Lord, if appointed at all, in Israel, “to hear the word at my mouth, and give them warning from me,” I must confess in all sincerity of heart, that never did I enter the House of Prayer on so solemn an occasion as the present—never did I venture to speak under a more tremendous pressure of personal and relative responsibility, to blow the trumpet with no uncertain sound! Business pausing in the midst of the week, and closing her shops, and stores, and factories! Religion throwing open her thousand temples, to invite within them those who believe that “only the omnipotent arm of God can save us from the awful effects of our follies and our crimes;” he only will speak aright at such a time as this, to whom God shall speak “with a strong hand,” and whom he will instruct accordingly. When “the voice of the Lord is upon the waters, and the God of glory thundereth,” all that man can say, is only as the faint echo that dies on the distant shore.

As appropriate to the occasion that has brought us together this morning, I propose, for the most part, in the way of an humble chronicler of the dealings of God with us, in our moral history as a nation, to direct your thoughts,

I. To Our National Mercies.
II. Our National Sins.
III. Our National Judgments.
IV. Our National Position.
V. Our National Duties.

Words to Live By:
“Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward.” — Isaiah 1:4, KJV.

While we may readily point out the sins of our fathers, were our ancestors alive today, what sins of ours would cause them to cover their faces and despise our claim to be Christians? We have no moral superiority over former generations. If anything, we may be in a far more precarious position. And so as true today as ever, we need humility and repentance as we stand before our Lord. We need to cry out for His mercy and we desperately need the fear of the Lord. We stray so easily, and so repentance must become a daily, even constant discipline. Salvation belongs to the Lord. His blessing is upon His people. On Him we can rely.

Our post today is a brief one, draw from the pages of CHRISTIANITY TODAY, as published by Samuel G. Craig, founder of the Presbyterian & Reformed Publishing Company. This magazine was the journal of record from the confessional or conservative perspective, for events of the modernist controversy in the early 20th century. The magazine began in May of 1930 and continued through the years of the depression. As P&R turned its efforts to publishing books, the magazine was then only issued annually, 1941-1949, before ceasing altogether. The publication we know today by this same name is an entirely separate effort, begun in 1956 and originally based in Washington, D.C. With bit of history aside, we turn to our post for today. While short, we pray you find it something to seriously consider and take to heart. May the perfect, finished work of Christ be your anchor, too:–

John Knox’s Anchor

“I pray not for the world, but for those whom thou hast given me . . . for them also that shall believe on me through their word.”
–John 17: 9, 20.

When the great Scottish Reformer lay dying he asked his wife to, “read where I casts my first anchor.” She read him the seventeenth chapter of John. As he cam to speak of “the clean, pure, innocent Lamb of God who was damned in the presence of an earthly tribunal that we might be absolved before the judgment of God” the rugged Scotsman’s heart was melted to pathos and his words fused into poetry. “Thou hast sealed into my heart remission of my sins which I acknowledged myself to have received by the precious blood of Jesus Christ once shed.” The atoning death and the blessed continuing intercession of the Highpriest of our profession were the anchors of this strong man.

–Wm. C. Robinson.

[excerpted from Christianity Today (old series, 1930-1949), vol. 7, no. 7 (November 1936): 159].

Try to Say Something Nice, and See What You Get

Through much of the later half of the 20th century, evangelical and conservative Presbyterians were almost constantly taken up with efforts at merger. By contrast, the 21st century has thus far seen an almost total absence of such efforts. In the closing of the 20th century, Dr. Robert Godfrey’s brief article, “A Reformed Dream,” seemed a last grasp at the goal of a more united Church.

Reading in Samuel Brown Wylie’s Memoir of the Rev. Alexander McLeod last evening, I learned something. I did not previously know that in 1825 the Presbyterian Church in the U.S.A. resolved to confer through committee with the Reformed Presbyterian Church. This was a hand of fellowship extended to open up fraternal correspondence between the two denominations. Today the NAPARC denominations widely practice similar fraternal correspondence, but apparently it was a rare thing in that era. Still, what might we learn from this early effort at ecumenical unity?

When the Reformed Presbyterian Synod met later that same summer, they readily took up the proposal and adopted a favorable response, with the Rev. McLeod and Rev. John Gibson appointed to the committee to draft a reply. McLeod’s biographer comments on this effort:

This synodical tranaction might, indeed, be considered as a new era in our ecclesiastical concerns in this country. By the maxims of common sense, by our Covenant engagements, and by the obligations of the sacred oracles, we were bound to use all lawful endeavors to promote uniformity in the doctrine, worship, discipline and government of the church of our Redeemer. That church we found divided into various sections, cherishing prejudices, too often indulging animosities subversive of the interests of true godliness; and, although members of the same body—the body of Christ—laboring under alienation of affection from each other yet all holding the same head, and all acknowledging one Lord, one faith, and one baptism. How shall all these be brought to that uniformity requisite for organic communion and demanded by the unity of the truth? Will it not be by the cultivation of social communion and friendly correspondence? Does not a repulsive distance, on the part of brethren, promote alienation of affection, foment jealousies, rivet prejudices, and cherish unfriendly feelings? Shall we stand aloof, and with sanctimonious air, like the proud Pharisee, say, “Stand by, we are holier than you!” No; God forbid! such was not the conduct of our reforming ancestors. With other sentiments, they formed and swore the Covenant in 1648, by the spirit of which we still hold ourselves bound. But this subject will again present itself, when the report of the committee shall come under discussion.

It need scarcely be remarked here, that Dr. McLeod cordially concurred in the project of the contemplated correspondence between the General Assembly and our Synod. The current year had not come to a close before he had attended to and finished the business assigned to the committee of which he was appointed chairman. Doctor McLeod, in a letter, dated New York, January 2, 1826, says, “we met on Friday, and finished the business unanimously, ere we separated.”

The articles drafted by the Reformed Presbyterian committee were in substance as follows:

1. Maintaining the proper unity of the visible church, and lamenting its divisions, we mutually covenant to employ our exertions patiently and prudently to bring our respective churches together, to a uniformity in doctrine, worship, and order, according to the Word of God.

2. In the meantime, we covenant that ministries, elders, and people shall treat each other with Christian respect, that the validity of ecclesiastical acts shall be reciprocally admitted; and each of the contracting parties may, without offence, examine persons, and review cases of discipline, on points distinctive to the respective denominations.

3. That the superior judicatories shall appoint two members, as commissioners, to attend the meetings of the other, not as members of that other, but with liberty to deliver opinions on any subject of interest, whether in discussion, or otherwise, but in no case to vote on a question.

4. That the General Assembly shall, on ratifying, appoint their delegates, to meet General Synod, so soon as they [the General Synod] shall have ratified this covenant.

Wylie relates how McLeod summarized his own view of the matter:

“Thus,” continues the Doctor, “so far as I perceive, we give nothing up; we forego no privilege we now have, and we gain a public admission of truth in a respectable connection with a sister church, and a covenant with them for future reform, or, at least, for the use of lawful means to lead thereto. . . . I hope little more will be said upon this subject, until it rises up to view in the [PCUSA] Assembly.

“Yours sincerely,
“A. McL.”

And then Wylie adds the sad summary put upon the matter by Reformed Presbyterians in general:

The good Doctor’s hopes in this case were disappointed. It was spoken against, written against, decried from pulpit, press, and by private denunciation, as a violation of our covenants, long before it rose to view in the General Assembly. Every prejudice that could be excited was enlisted against it, and the tocsin [i.e., an alarm bell or signal] of incipient apostasy was rung over the length and breadth of the land.

Words to Live By:
It is interesting to compare Dr. McLeod’s earlier 1802 stand against slavery, a resolve which led his entire denomination to that same conviction, often at great cost. But nearly 25 years later, the seemingly simple effort to open up fraternal correspondence between denominations met with stiff opposition. How very curious. And sad. Perhaps the seeds of the 1833 RP split began in some respect with that widespread rejection in 1826.

“So then let us pursue what makes for peace and for mutual upbuilding.”—Romans 14:19, ESV.

“But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.”—1 Corinthians 12:24-26, NASB.

“Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.”—Ephesians 4:3-6, KJV