Up to the middle of the eighteenth century, what presbyteries existed were all in the northern part of the American colonies. But after the division of the New Side–Old Side Presbyterians in 1741 (see May 17, 1741), the New Side evangelists set their spiritual eyes on advancing the gospel both south and west of Philadelphia. Especially was there an encouragement due to the expansion of the Scot-Irish Presbyterians in those directions who still worshiped in the manner of their Scotch forefathers.
An important waystation for the progress of the gospel was the establishment of Hanover Presbytery in Virginia on October 3, 1755. Constituting this regional church governing unit were the following: Samuel Davies, of Hanover Presbyterian Church, of Hanover County; Robert Henry, pastor of Cub Creek Church in Charlotte County and Briery Church in Prince Edward County; John Brown, of Timber Ridge and New Providence Presbyterian churches in Rockbridge County; and John Todd, assistant to Samuel Davies and pastor of Louisa County. Various ruling elders also attended, such as Samuel Morris, Alexander Joice, and John Molley. Also part of the presbytery but unable to attend were Alexander Craighead, pastor of Windy Cove Church in Augusta County, and John Wright, pastor of the church in Cumberland County, near Farmville, Virginia.
At the first meeting of the Presbytery, after the sermon by John Todd, the first action taken was to appoint a day of fasting and prayer on January 1, 1757. The last act was to repeat the fasting and prayer on June of the same year. In both cases, the purpose was to ask God for His help against the physical dangers occasioned by the war in their land as well as to ask God to bless the preaching of the Word of God in the area.
Words to live by: Lest we respond with a yawn about the topic of today’s devotional, let us remember that to attend church in these early days was to put your life and that of your family in danger. First, there was the distance travelled to the meeting-house, usually a log building, or sometimes outside under a huge tree. Transportation there was by horseback, or in buggies pulled by horses. The worshiping family carried their Bibles, hymns, and rifles with powder horns, for protection. The services themselves lasted for two hours. And at the end, there would be communal meals, with another worship hour before they left for their homes. Colonial worship was not for the lukewarm, but for the God-fearing, Bible-believing men and women of the Presbyterian faith.
Waylaid by a stomach flu this weekend, I will take the liberty of revisiting a post from two years ago, but one well worth re-reading. As you read about these forefathers in the faith, pray that we would today have that same fire in our bones to see the Gospel preached far and wide, and the Kingdom of Christ extended from shore to shore.
“Our Presbyterian Heritage in Eastern Virginia”
A sermon delivered in Schauffler Hall on February 3, 1924, by the Rev. Edward Mack, D. D., LL.D.,
Professor of Old Testament Interpretation at the Union Theological Seminary, Richmond, VA
[excerpted from The Union Seminary Review, July, 1924].
“Freely ye have received, freely give.”
Tomorrow, February 4th, is the anniversary of the death of Samuel Davies. One hundred and sixty-three years ago he died at Princeton at the age of thirty-six. His dust rests in the old Princeton Cemetery, by the side of his predecessor, Jonathan Edwards. The elaborate and merited inscription on his tomb tells the passerby of the grasp and range of his great intellect, his power as a preacher of the gospel, and his distinguished success as the head of Princeton College.
About ten mile[s] northeast of Richmond, at Pole Green, in the depths of the country, there stood at one time an old meeting-house which was the heart and center of Samuel Davies’ greatest work. This old meeting-house was called “Morris’ Reading House.” On or near its site, in Hanover County, was built the first church for the ministry of Samuel Davies; and after its destruction the church was rebuilt on its present site, now known as Salem Church, one of the three in the group known as the Samuel Davies Group of Churches.
But why was it that Samuel Davies and his immediate predecessor, William Robinson, came to Hanover County? Those early Presbyterians were not Scotch-Irish from the North, or from over the Blue Ridge. Whence came they? This is one of the stirring stories of early Virginia, which must now be told in a few hurried chapters.
The first chapter carries us back to 1611, when Sir Thomas Dale came to the Virginia Colony to set that house in order.
In the early years loose government, ill health, fearful death rate and bad morals had demoralized the colony. That staunch Puritan, Dale, came to save the experiment on these western shores from apparent doom. It was his firm hand and sound principles that saved early Virginia to the Virginia Company and to us.
With Dale came “the Apostle of Virginia,” Alexander Whitaker, a Puritan minister. Whitaker left a comfortable and lucrative parish in Northern England to evangelize the Indians in Virginia, and to shepherd the scattered and straying colonists. His parish included Bermuda Hundred, on the south bank of the James River, about fifteen miles below Richmond, and Henrico, on the north bank, within nine or ten miles of Richmond. He was a man of deep piety and great learning. He organized his church on the Presbyterian plan, with minister and four elders. He held prayer meetings, and had theological exercises in the Governor’s house. He discarded the surplice, and emphasized not the sacramentarian element in the ministry, but preaching and teaching. He sent an appeal back to England for non-conformist ministers to come to Virginia, where conformity to the ritual of the Church of England was not required. In those early days perhaps half of the ministers in Virginia were Puritans or non-conformists.
One of Whitaker’s holy ambitions was the founding of a college in Virginia, where the children of colonists might be educated, and Indian boys also trained to evangelize America. Whitaker met a heroic and sacrificial death by drowning in 1617, and so failed to realize his dream. But by 1620 thousands of dollars had been collected for the college, a president appointed, and mechanics and farmers enlisted to build and till on these college lands. However, the Indian massacre of 1622 blasted these well-matured plans, and the college in Virginia was not realized until seventy years later at Williamsburg.
It is of greatest interest to us to know that this first American college was destined for our Henrico County, to be located about ten miles from Richmond, near Curl’s Neck, a Puritan College with Whitaker as its prophet and Patrick Copeland, a dissenting minister, as its first president. So was Henrico County anointed and consecrated with Presbyterian oil more than three hundred years ago.
The second chapter in our Presbyterian heritage in Virginia brings us down to 1641.
The southern bank of the James River was the special territory assigned to Puritans and non-conformists. Isle of Wight and Nansemond Counties were full of them. In 1641 Nansemond County was divided into three parishes, and a messenger was sent to New England, not old England, mark you, to secure three ministers. These three Puritan ministers, without orders from the Church of England, arrived in Nansemond in 1643. But meanwhile Sir William Berkeley had become the Royalist Governor of Virginia, and non-conformity was under the ban. Nevertheless, the three ministers taught and preached in private homes, and a great revival resulted, in which a multitude of Virginians were converted, and united with the Puritan, or Presbyterian body, among them such prominent men as Richard Bennett, first Commonwealth Governor of Virginia, under Cromwell, and General Daniel Gookin, to whose memory a tablet has been erected in the restored church at Jamestown. But the most remarkable of these converts was Thomas Harrison, the chaplain of Berkeley. And after the expulsion of the three New England ministers, Harrison became the pastor of their persecuted flock, afterwards going with them into exile. Harrison, fleeing from Berkeley into New England, said there were a thousand Puritan members in Virginia.
During the government of Cromwell these Puritans in Isle of Wight, Nansemond and Norfolk Counties must have enjoyed freedom of worship. For in the Norfolk court records there is found a call issued in 1656 by a dissenting church to a New England minister, Mr. Moore by name, in very much the same terms as the formula for the call of a minister in our Book of Church Order. But after the restoration of Charles II in 1662 and the return of Berkeley, our Puritan Presbyterians were harried and driven out of Virginia. Only  a goodly seed survived in Norfolk County. For this Puritan flock there were four licensed preaching stations in and around what is now the city of Norfolk. When Francis Makemie arrived in Virginia in 1684 he found that the non-conformist minister of this flock had died in the preceding year.
With Francis Makemie we come to our third chapter in early Presbyterianism in Virginia.
He gathered the scattered Puritans of Norfolk County into a parish, which he served for a year, afterwards putting them into the hands of another Scotch-Irishman, Josias Mackie, who shepherded them until his death in 1716. But Makemie’s work was larger and wider than this. He organized Presbyterian churches in Accomac County and in the lower counties of Maryland, gathering into these churches the surviving and heroic Puritans of early Virginia days. He evangelized Delaware, and organized in Philadelphia in 1705 the first Presbytery in America. His name shines as an equal in that group of first magnitude stars: Whitaker, Bennett, Harrison.
We must pass hurriedly on to our fourth chapter in early Virginia Presbytery: the coming of Samuel Davies to Hanover County.
The Presbyterian revival in Hanover County in 1741 is a strange story. It did not come through Scotch settlers, nor through the Scotch-Irish who had begun to filter into the Valley of Virginia; but from within the communion of the Church of England. Since the days of tyrannical Governor Berkeley true piety had declined in the Virginia churches. Ministers were a sorry lot, often in contempt for ignorance and bad living. They were the tools of officials and rich land owners. In 1671 Governor Berkeley wrote; “We have forty-eight parishes and our ministers are well paid, and by my count would be better if they would pray oftener and preach less. But, as of all commodities, so, of this, the worst are sent to us, and we had few that we would boast of, since the persecution of Cromwell’s tyranny drove divers worthy “men hither. But I thank God that there are no free schools nor  printing, and I hope we shall not have these hundred years; for learning has brought disobedience, and heresy, and sects into the world, and printing has divulged them and libels against the government.”
The dissatisfied and hungry souls of all Virginia, particularly of Hanover County, absented themselves from such services. In Hanover they began to gather at the home of Joshua Morris to read among themselves what gospel literature they could procure, sermons for instance, such as Whitefield’s, and writings of Martin Luther. They willingly paid the fines assessed against them for absence from church services, if only they might together read and learn of Christ. Soon the home of Morris was too small for these seeking Hanoverians. Then he built at Pole Green “Morris’ Reading House,” where the great and growing company could meet for religious reading.
This growing outburst of dissent stirred the opposition of churchmen; Morris and other leaders were summoned to appear before the Governor and his council in Williamsburg. On the way to the capital the providence of God put a copy of the Westminster Confession of Faith into the hands of one member of the party. When they read it they found that it expressed with accuracy the views of God’s Word at which they in their meetings had already arrived. When the Governor asked them the name of the sect to which they belonged, their leader replied they did not know, but handing him the Confession of Faith, he said, “This book contains our faith.” Governor Gooch, a Scotchman, recognized the book as a Scotch edition of the Confession. “Why,” said he, “you men are Presbyterians. Now return to your homes and conduct yourselves properly, and no man shall molest you.”
The first Presbyterian preacher who came to this Hanover flock was William Robinson, whose four days of preaching in 1743 bore fruit in earnest throngs and many converts. Being a man of means, Robinson refused money for these days of preaching. But discovering a large roll of bills slipped into his saddle-bags without his knowledge, he dedicated it to the education of a young man for the ministry, in the hope that  he might come to Virginia. So it was that a poor, struggling young man, Samuel Davies, became the beneficiary of Virginia’s first gift for Ministerial Education, and after a few years, in 1747, this same Samuel Davies, at the age of twenty-three, came to these Presbyterians of Hanover as their first regular minister.
He was of poor and humble family. His educational opportunities were meager. From early life the grip of deadly tuberculosis was upon him. But his eleven years in Virginia mark the brightest period of equal extent of years in Virginia Presbyterianism. He was a lawyer, and won in the courts tolerance for his churches. He was a man of consuming missionary spirit, and preached regularly in six or seven counties. Byrd Church in Goochland and Olivet in New Kent grew up from his ministry. He was a great student of the Word and fed his flock from its pages. He was a wise organizer, and his work remains to this day. He was orator and poet and master of beautiful English, so that his sermons are read to this day as masterpieces of sublime thought and noble expression.
On the death in 1758 of Jonathan Edwards, that mastermind of all American thinkers, Samuel Davies was elected to succeed him as President of Princeton College. In his two brief years as President he gave to that institution such literary and scholastic prestige as neither Edwards nor Burr had won for it. In 1761 this brief but wonderful life ceased on earth, and Samuel Davies entered into service on high.
This great Virginia Presbyterian challenges us, who live so near to the scene of his mighty labors, to follow in his train. Here is the model of a great preacher. Nothing less should satisfy us. Let me speak now to our rising ministry, here in such force within earshot almost of Samuel Davies’ majestic and surpassing sermons. How can we dare to be dull, drab, mediocre! How can we lift our faces to God and fellowmen if craven indolence consume our days! I have called to mind that the founders and leaders of our Virginia Presbyterianism were great scholars and great minds as well as noble souls. You dare be nothing less. There is a lazy notion abroad that any kind of an uneducated man may be a preacher, that mere fervor of spirit has abrogated the might of moral intelligence. But it is a sad mistake. Once indeed God used the jawbone of an ass to overwhelm a thousand men. But it is too much to require of Him a repetition of this miracle every day. When Samuel Davies was asked why, with all his wide learning and power of ready extemporaneous speech, he never entered the pulpit without a carefully prepared and written sermon, he replied that he could not ask God to bless a sermon which had not cost him the utmost labor of which he was capable. If a man has ventured to enter the ministry of souls without mental preparation, he must, like Samuel Davies, recoup his loss with the gain that is earned only by a life of unremitting mental toil.
Our last chapter tells of the after fruits of Samuel Davies’ life in Virginia. He was a patriot. While he was living in Hanover County, Braddock’s defeat in 1755 at Pittsburgh spread terror through Virginia. It was proposed to abandon all territory beyond the mountains to the French and the Indians. In this panic of souls it was Samuel Davies who counseled calm and courage. His sermon to them cheered the volunteers who went to the front from Hanover. Patrick Henry was under his ministry for eleven years, his family being members of the church. The younger statesman revered the preacher as the noblest orator of that time. When the great statesman found his country halting between two opinions, and stood like a Joshua in St. John’s Church calling for decision, as he said, “Choose ye chains and easy slavery if you will, but as for me, give me liberty or death,” while the lips of Henry moved, was it not the voice and soul of Davies that thrilled the ears of men and moved their hearts?
James Waddell, the missionary of the foothills of Virginia, lighted his torch from the fires that burned in the soul of Samuel Davies. I suppose the most notable instance in the life of this disciple of Samuel Davies is that which William Wirt records of Waddell. Wirt was passing the church near Gordonsville in which Waddell was preaching. Out of curiosity he stopped, entered and listened. It was a communion service. The aged blind preacher stood by the Lord’s table, melting to tears the hearts of his hearers with his eloquence, in his appeal uttering these immortal words: “Socrates died like a man; Jesus Christ died like a God.”
The son-in-law of Waddell, Archibald Alexander, went from Virginia to found and build Princeton Seminary. Winstons, Henrys, Lacys, Rices in Hanover County became Presbyterians under the preaching of Samuel Davies. But what need I say more of our heritage and right as Presbyterians in Eastern Virginia! The question is not what Whitaker, Makemie and Davies did, but what shall we do about it?
Today a turning of Virginians to our faith has begun such as has never been known before at any one period. We do not watch a receding wave; the tide of opportunity is waxing to its flood. Six churches organized within eight months, and as many more in view, if we only have consecrated men to serve and consecrated means to equip! Some of these churches have risen where not a Presbyterian was supposed to be. Every county in Eastern Virginia is ready and waiting for us, if only we are ready to go and give to them. New highways are making new centers which have no churches. We have the men, we have the automobiles, the highways are building slowly. Let us fulfill and rewrite Isaiah’s words, “How beautiful upon the highways are the cars of those who preach good tidings, who publish peace, who say to our Zion in Virginia: ‘Behold your God.’ ” The heroic past challenges us, the needy present pleads with us, the awful future warns us that we deny not our faith nor fail in our trust.
Samuel Blair was born in Ireland in 1712 and emigrated to America at a young age. Educated at the Log College by William Tennent, he was licensed to preach by the Presbytery of Philadelphia on November 9, 1733. Called to two congregations first in New Jersey, he ministered the Word of grace for six years. But it was at Faggs Manor Presbyterian Church in Cochranville, Pennsylvania where he came to have his greatest influence upon colonial America.
Installed there in April of 1740, he began a classical and theological college for pastoral training, similar to what he had received at the Log College. The new school would later produce for the kingdom of grace men like Samuel Davies, apostle to Virginia, John Rodgers, first moderator of the General Assembly, John McMillan, Apostle to western Pennsylvania, Charles Cummings, Robert Smith, Hugh Henry and many others who would make a mark for Christ’s kingdom.
In 1740, a great reawakening came upon the colonies from Massachusetts to Georgia, including Faggs Manor Presbyterian Church. Blair took as his initial text that of our Lord’s words in Matthew 6:33, “But seek ye first the kingdom of God, and His righteousness.” That priority in the things of the Lord brought a spiritual awakening and revival to the people of that 1730 congregation. Soon, Pastor Blair was engaged in preaching tours all over New England. All of this revival emphasis, plus the question of education for the ministry brought about a schism in the Presbyterian Church in 1741.
In his doctrinal views, Samuel Blair was thoroughly Calvinistic. A spiritual awakening is of the Lord. Period! He did not hesitate to preach on predestination to his people. His pulpit manner was such that Samuel Davies believed no one was more excellent than he was in exposition of the Word of God. When the latter took a trip to England to raise funds for the College of New Jersey, and heard many a fine preacher, he still concluded that none held a candle to Samuel Blair.
Over his grave in the cemetery, at what is now called Manor Presbyterian Church, there is found the following inscription. It says “Here lieth the body of THE REV. SAMUEL BLAIR, Who departed this life The Fifth Day of July, 1751, Aged Thirty-nine Years and Twenty-one Days. In yonder sacred house I spent my breath; Now silent, mouldering, her I lie in death; These lips shall wake, and yet declare A dread Amen to truths they published there.”
Words to live by: Thirty nine years plus! Not a large amount of life on this earth was spent by the Rev. Samuel Blair. But his life was not to be measured by the shortness of his life, but rather by what the Holy Spirit accomplished through Him for the sake of the gospel. And when we look at that, Samuel Blair lived a full life for the increase of the kingdom and the edification of the elect. Only one life will soon be past. Only what’s done for Christ will last.
It was on this day, September 26th, in 1759, that the Rev. Samuel Davies was installed as President of the College of New Jersey. [It was upon the occasion of its sesquicentennial celebrations in 1896, that the school’s name was changed to Princeton University.] How did the Lord prepare Samuel Davies for such an important position? One part of that story is told on the early pages of his Memoir:—
During the first part of the eighteenth century, religion was, perhaps, in a lower state of declension, throughout the British dominions, than at any other period since the reformation. The concurrent testimony of churchmen and dissenters establishes this fact. Many clergymen of various denominations had become very lukewarm, and in many instances exceedingly corrupt; and the people were ready enough to follow the steps of their spiritual guides. It was in this season of darkness that several men were born, who, afterwards, were burning and shining lights in the world. The names of Tennent, Blair, Edwards, Davies, and Whitefield, may suffice to illustrate this remark. Since their day, vital piety has gradually increased, and the spiritual condition of the church of Christ has become more prosperous. The subject of this memoir was powerfully instrumental in producing the happy change.
Samuel Davies was born in the county of Newcastle, Delaware, November 3, 1724. The Christian names of his parents are unknown to us; nor can we say anything of the origin of the family, or trace it beyond the immediate progenitors. The father is represented to have been a plain farmer, in very moderate circumstances; the mother a very sensible and judicious woman; both were pious. Their son was a child of prayer; and was from the birth devoted to God by the name of Samuel.
It is known that the religious declension, of which mention was made above, extended to Virginia. About the year 1740, some individuals in the county of Hanover were awakened to a deep concern for their eternal interests in a very extraordinary manner. A few leaves of Boston’s Fourfold State fell into the hands of a wealthy planter, and made so deep an impression on his mind, that he never rested until he procured a copy of the work. This book it is believed, was instrumental in affording light to his mind, and peace to his heart. Another gentleman, Mr. Samuel Morris, derived similar advantages from Luther on the Galatians. The books that had been so useful to these persons were read to others, and produced very great and happy effects. So deep was the sensation, that multitudes were accustomed to assemble for the purpose of hearing Morris read. His house was in a short time too small to contain them; and a meeting-house was built for the purpose, long known by the name of Morris’s reading room. In this state of things, the Rev. William Robinson, a member of the Presbytery of New Brunswick, was sent on a mission to the frontier settlements. On his tour, he entered Virginia, and preached with great acceptance among the Scotch and Irish, who had made settlements in the counties of Prince Edward, Charlotte, and Campbell.
At Cub Creek, in the county of Charlotte, he was heard by some of the young people from Hanover who had gone to visit their friends, and who soon sent back word what manner of man was among them. On receiving this intelligence, two messengers were immediately dispatched from Hanover for Mr. Robinson. He had left the place, but they followed in his tract and at length overtook him. He was prevailed on to consent to visit Hanover, and at the appointed time he came. For four days he continued among them, preaching to the crowds that had assembled at the reading room. This is described as a very remarkable season.
On Mr. Robinson’s taking leave, some of the gentlemen presented him with a considerable sum of money, not merely as a compensation for his faithful labors among them, but principally as an expression of that gratitude they felt towards Mr. Robinson, as the honored instrument of so much good to them. But he modestly declined their liberality, assigning for the reason of his refusal, not only the delicacy of his and their situation–that the enemies of the cause of religion might, should he receive it, endeavor to represent him as a mere mercenary, and thus wound and injure the infant flock; but chiefly because he did not need it, the Lord having blessed him with independence as to fortune; and being thus able, he wished to labor without being burdensome to those among whom he went preaching the gospel. These reasons, though strong and unanswerable, could not silence the pleadings of their heart-felt gratitude–a gratitude which found no other way of exercising itself towards its object but by some offering of this kind. They therefore repeatedly urged its acceptance, but he constantly and firmly declined the offer.
Seeing no hope of his receding from the determination he had taken not to receive their money, the committee entrusted with it put it into the hands of the gentleman with whom he was to lodge the last night of his stay in the county, with directions to convey it privately into his saddle-bags, not doubting but when, after his departure, he should find himself in possession of the money, he would appropriate it to his own use. This was accordingly done. And in the morning Mr. Robinson, having taken an affectionate leave of his kind friends, took his saddle-bags to depart; but he found them much more ponderous than when he came there. Searching for the cause, like Joseph’s brethren of old, he found the money in the sack’s mouth. Pleased with the benevolent artifice, he smiling said, “I see you are resolved I shall have your money. I will take it. But, as I have before told you, I do not need it. I have enough. Nor will I appropriate it to my own use. But there is a young man of my acquaintance, of promising talents and piety, who is now studying with a view to the ministry; but his circumstances are embarrassing; he has not funds to support and carry him on without much difficulty. This money will relieve him from his pecuniary difficulties. I will take charge of it and appropriate it to his use. And so soon as he is licensed, we will send him to visit you. And if you should be pleased with him, and he should be pleased with you, it may be that you may now, by your liberality, be educating a minister for yourselves.” The proposition was immediately accepted, and the money faithfully appropriated to the benefit of young Davies while pursuing his theological studies.
“And that is the reason,” said a pious old lady who communicated this, “that Mr. Davies came to Hanover; for he often used to say that he was inclined to settle in another place; but that he felt under obligation to the people of Hanover.” — This anecdote is not only told by aged persons who were cotemporary with Davies, but is handed down by tradition, and related in terms of the same import with those used above, by the grandchildren of some of Mr. Davies’s people.
Words to Live By:
It is delightful, from the present time, to look back to an occurrence apparently so trivial as the discovery of a few leaves in an old book, and trace the many important events connected with it; to see the workings of Providence accomplishing his purposes, and carrying on his great designs of mercy in our favored land. It is delightful to think on the ways of the Almighty, and contemplate the dealings and dispensations of the God of our Fathers.
“Search backward into all the performances of Providence throughout your lives. So did Asaph: ‘I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings’ (Psalm 77:11, 12). He laboured to recover and revive the ancient providences of God’s mercies many years past, and suck a fresh sweetness out of them by new reviews of them. Ah, sirs, let me tell you, there is not such a pleasant history for you to read in all the world as the history of your own lives, if you would but sit down and record from the beginning hitherto what God has been to you, and done for you; what signal manifestations and outbreakings of His mercy, faithfulness and love there have been in all the conditions you have passed through. If your hearts do not melt before you have gone half through that history, they are hard hearts indeed. ‘My Father, thou art the guide of my youth’ (Jeremiah 3:4).”—excerpted from chapter nine of The Mystery of Providence, by John Flavel.
Charles Tennent, the fourth son of the Rev. William Tennent, Sr., was born at Coleraine, in the county of Down, on May 3d, 1711. There he was baptized by the Rev. Richard Donnell. When his father gathered the family and immigrated to the American colonies from Ireland. Charles would have been just seven years old. Like his older brothers, he received his education from his father, and in particular, his education for the ministry was gained in the famous Log College run by the Rev. Tennent, Sr. The Tennents and the Log College figured prominently in the Old Side/New Side split of the Presbyterian Church in the U.S.A. It could even be said that they were the principal cause of the split, which began in 1741 and which was finally mended in 1758.
While Charles appears to have been less distinguished than his brothers, he nonetheless was a respectable pastor and preacher of the Gospel. The Presbytery of New Castle licensed Charles to preach, on September 20, 1736, and he was soon settled in place to serve the Presbyterian congregation at Whiteclay Creek, Delaware, in 1737. In 1739, the great revival under the preaching of George Whitefield began, greatly affecting this particular congregation. During this remarkable season of God’s presence, Rev. Whitefield spent a number of days ministering with Charles Tennent, and assisted him in the administration of the Lord’s Supper, preaching to a great multitude of people every day during that communion season, which, according to the custom of the times, continued for four days.
Some years before his death, Rev. Charles Tennent resigned his pulpit at Whiteclay Creek and withdrew to Buckingham Church, in Maryland. It was there that he ended his days, passing away in 1771. It is presumed that his mortal remains were buried there. Regarding those final years, and the circumstances of his death, there are no confirmed accounts.
Words to Live By:
Most pastors conduct their ministries without fanfare, attention or great crowds. They may labor in the shadow of better known contemporaries. Their congregations may be relatively small. But the joys of a faithful ministry have an eye to eternity, and don’t depend upon numbers or other worldly reward.
Also on this Day:
On this day, May 3d, in 1895, Cornelius Van Til was born.
We are pleased to have Dr. David W. Hall, pastor of the Midway Presbyterian Church, Powder Springs, Georgia, back today as guest author for the following post, which originally appeared in the webzine PREMISE some many years ago now: One illustration of how religion and politics were interwoven, especially the religion and politics of strongly Scottish […]
REV. FRANCIS GRIMKE’ [1850-1937] Abolitionists Angelina and Sarah Grimké, Francis’ white half-sisters helped to secure Francis’ freedom and they gave the necessary funds for Francis to attend Lincoln University in Pennsylvania. Later, feeling drawn to the ministry, he entered Princeton Theological Seminary from which he graduated in 1878. On July 7, 1878, Francis was ordained […]
A Godly Witness to the Truth of the Gospel From the pages of the May 1853 issue of The Covenanter, a brief but useful piece by the Rev. Moses Roney, a Reformed Presbyterian pastor who himself lived a brief but useful life [1804-1854]. And it is with a shorter post today that we trust will allow […]
THE SCHOOL & FAMILY CATECHISTby Rev. William Smith (1834) Westminster Shorter Catechism.Q. 106. What do we pray for in the sixth petition? A. In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray, That God would either keep us from being tempted to sin, or support […]
What is the only remedy for the sins and miseries of our restless world? It is the gospel. The Rev. Daniel Dana labored as pastor in Newburyport, Massachusetts, serving two churches there, his tenure interrupted only by a brief year-long separation to serve as the president of Dartmouth College. Well-known in his day and well-spoken […]
Our post today comes courtesy of guest author Dr. David W. Hall, pastor of the Midway Presbyterian Church in Powder Springs, Georgia. Dr. Hall’s article originally appeared in the year 2000 in the online webzine PREMISE. While certainly Adams was no Presbyterian, the subject here has obvious relevance as our nation celebrates its independence tomorrow […]
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Chaplain Gave the Ultimate Sacrifice The Union chaplain was assisting the medical staff in the sanctuary of College Lutheran church on that chaotic day of July 1, 1863. Hearing shots outside on Chambersburg Street, he said to the surgeon working on one of the 140 wounded Union men inside, “I will step outside for a moment […]
Standing Against Conformity to the World FRANCIS HERRON:Born, in Franklin County, Pennsylvania, June 28, 1774.Graduated, at Dickinson College, Carlisle, Pennsylvania, May 5, 1794.LIcensed to Preach, by the Presbytery of Carlisle, Pennsylvania, October 4, 1797.Ordained to the ministry and Installed as Pastor of the Presbyterian Church at Rocky Spring, Franklin County, PA, April 9, 1809.Removed to Pittsburgh, and Settled as Pastor of […]
Keeping in mind that newspapers were little different then than now, subject to the same human foibles*, nonetheless the following coverage of the modernist controversy and the resulting denominational split is interesting, as it offers some different perspectives on what a division means to those involved. [*There are two errors that appear in the text […]