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February 13: Rev. Gilbert McMaster

13 February, 2014 in February 2014 by Wayne Sparkman | 1 comment

A Consistent Christian Life

Pastor Ken McHeard is the current pastor of the Reformed Presbyterian Church (PCA) in Duanesburg, New York. He follows a long and eminent lineage of pastors at that church. The organizing pastor was the Rev. James McKinney, who served the church from 1797-1802. The second pastor and the subject of our post today, the Rev. Gilbert McMaster, served the Duanesburg congregation in a lengthy pastorate, from 1808-1840.

Gilbert was born near Belfast, Ireland, on February 13, 1778. Of his parents, it was said that “his father was a man of intelligent and earnest piety,” and that his mother “was very respectably connected, was a person of superior intellect and great force of character.” Gilbert enjoyed the advantages of a faithful Christian education and at the age of eighteen came to a public profession of his faith in Christ as his Savior. This was some five years after the family had immigrated to the United States and settled in Franklin county, Pennsylvania.  Gilbert continued his education at the Franklin Academy and Jefferson College before beginning medical studies, and was admitted to the medical practice in 1805, becoming a physician in the borough of Mercer, PA.

But it was not even three years, in 1807, when Dr. Alexander McLeod and Dr. Samuel B. Wylie sought him out, urging him to consider his calling to the ministry. McMaster had a high view of the ministry and shrank from thinking that he could himself be so called. But McLeod and Wylie prevailed, and as Gilbert’s studies had always included theological education, he was found ready in late October of that year to pass his examinations before the Presbytery. On August 8, 1808, he was installed as the pastor of the Reformed Presbyterian Church of Duanesburg, New York.

Rev. McMaster served the Duanesburg congregation for thirty-two years before answering a call to serve another church, this time in Princeton, Indiana. Here again, his labors were blessed of the Lord, though his years were cut short, with failing health compelling him to surrender the pulpit in 1846. He died, after a brief but painful illness, on March 17, 1854, “closing a consistent Christian life with Christian dignity and composure.”

Rev. McMaster’s son, Erasmus, provided an interesting glimpse of his father’s ministry:

“The ordinary course of Dr. McMaster’s pastoral ministration was in conformity with the customary order of many of the Scottish Presbyterian Churches. Usually the Sabbath morning service was an exposition of some Book of Scripture inn course, with doctrinal and practical observations, accompanied by the ordinary devotional exercises. The subject of the afternoon’s discourse was either some branch of the morning’s exposition, selected for fuller development, elucidation and application; some head of Christian doctrine, or some theme suggested by the various circumstances and occasions of his congregation or of the times. These services of the Sabbath he supplemented, during the week, by regular pastoral visitation and by biblical and catechetical instruction of the young at stated times. His usual written preparation for the pulpit consisted only of short notes, filling from two to four pages of a small duodecimo volume [a book about 5 x 7.5 in.], and briefly marking the heads of his discussion, and the more important particulars, with references to apposite Scriptures for illustration, confirmation and enforcement. His subject, thus briefly noted, he carefully thought out in its matter, relying on the occasion of the delivery for the language.”

The son of one of McMaster’s closest friends gave this report of Rev. McMaster’s final days:

“Dr. McMaster’s last days were spent in delightful serenity in the house of his accomplished son, the Rev. E. D. McMaster, brightened by the companionship of the wife of his youth, one of the kindest and purest of Christian women, and sustained by the respectful love of his sons, and the soothing attention of his two amiable daughters. The habitual modesty and reserve of his character continued unaltered to the last, but his long, self-sacrificing, useful and holy life was his best testimony for God.

Words to Live By:
If you are known as a Christian, whether in your work place or elsewhere, know that people do watch you. They watch your words, but more importantly, they watch to see if your character backs up your words. A strong Christian testimony rests on first on the Word of God, but the world looks to see God’s Word reflected in your life.  “But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.’ ” (James 2:18, NASB)

McMaster_1852_Great_Subject_of_the_Christian_MinistrySome of the works authored by Rev. McMaster include:
The Duty of Nations: A Sermon on a Day of Public Thanksgiving.
The Embassy of Reconciliation: An Ordination Sermon.
An Essay in Defence of Some Fundamental Doctrines of Christianity.
The Shorter Catechism Analyzed.
An Apology for the Book of Psalms.
Ministerial Work and Sufficiency: An Ordination Sermon.
The Moral Character of Civil Government.
The Obligations of the American Scholar to his Country and the World.
Speech in Defence of the Westminster Confession of Faith against the Charge of Erastianism.

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January 15: War Is Debated by Presbytery

15 January, 2014 in January 2014 by archivist | No comments

“It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.” — Westminster Confession of Faith, chapter 23, paragraph 2.

Did you know that one of the matters seriously considered by the General Assembly of the Presbyterian Church in the U.S.A. in 1937 was an overture which would have, had it been approved, changed the above text of the Westminster Confession of Faith in such a way as to eliminate the concept of a just war? The overture argued that Christians must oppose all war. That debate aside, the timing of the matter is intriguing, both as it followed the departure of conservatives in 1936 and as it preceded the onset of World War II. How might things have been different?

The following transcription is from an article published in a Philadelphia newspaper on January 15, 1937. The clipping is preserved in  Scrapbook #6 in the Henry G. Welbon Manuscript Collection.

WAR IS DEBATED BY PRESBYTERY.
North Phila. Body Votes Against Changing Confession to Ban All Conflict.
VETERANS DISCUSS ISSUE.

The Presbytery of Philadelphia North by a vote of 42 to 31 has rejected a proposal to change the Confession of Faith of the Church that would have placed it on record as against all wars.

The Confession of Faith urges the promotion of peace, but at the present time allows “lawful and just war” by Christian magistrates. The overture to the General Assembly of the Presbyterian Church in the U.S.A. would have eliminated these phrases on the basis that there is “no lawful or just war.”

Several ministers, many of whom had served in the last World War, participated in the discussion before the vote.

“If the time comes when the law of my country conflicts with the law of God, I shall obey the law of God,” said the Rev. George Edgar, pastor of the Ashbourne Church.

“It is our duty as ministers to teach youth that war sanctioned by a country can be wrong. As a church we should be more forward in condemning war. Let us take the first step by approving this overture.”

“Modern war involves bombing women and children,” said the Rev. Dr. Ernest Vanden Bosch, pastor of the Neshaminy Warwick Presbyterian Church, Bristol road, near Hartsville, a veteran who lost an arm and a leg in the World War. “Europe is concerned right now over getting gas masks they can put on babies. The church should not allow itself to be placed in the position of condemning a man because he says, “I will not kill babies.”

The Rev. Dr. Lewis Cutler, pastor of Calvary Church, Wyncote, said: “I am tired of the church’s taking a stand one minute saying war is a dreadful thing and then turning ’round and compromising with war and all its evil. Let us show we believe in the efficacy of the Prince of Peace by approving this overture.”

Is the church going to continue to bless war?” demanded the Rev. Dr. John Harvey Lee, pastor of the Second Presbyterian Church, Walnut lane and Greene st., Germantown. “In the last war I saw a Presbyterian prayer given the soldiers just before they went into the trenches. It read: ‘Oh, Lord, if the need be that I bring my brother to death may it be without needless cruelty.’ Did you ever try to write a prayer for a soldier who is about to kill?”

Among those who spoke against the overture were the Rev. Dr. Andrew Solla, pastor of the First Italian Presbyterian Church of Bristol, and the Rev. Dr. Harold Melchor, chairman of the Presbytery’s Committee on Christian Education.

——end of transcript—–

[The alert reader will note that only one side of the Presbytery’s debate was presented in the above article.]

Words to Live By:
From the Rev. J.J. Janeway’s diary on this day, January 15, in 1809.
“On Friday evening last, I seemed much engaged and affected in prayer, with respect to the shortness of time, and the necessity of preparing for eternity. My country appears to be in a very critical situation, on the eve of civil commotions. In this eventful crisis, I endeavour to put my trust in God, my Saviour, and rejoice that He reigneth. ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in Thee.’ I pray for my country, and say, Lord, spare a guilty people.”

For Further Reading:
See our previous post on The League of Faith, a conservative renewal group within the Presbyterian Church in the U.S.A. which successfully opposed adoption of the anti-war overture.

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November 16: Buswell’s Farewell as Moderator

16 November, 2013 in November 2013 by archivist | No comments

Concluding our coverage of the second General Assembly of the Orthodox Presbyterian Church, which was in the first several years of its existence known as the Presbyterian Church of America. That Assembly was in session from November 14-16, 1936. The news clipping transcribed below is from the Henry G. Welbon Manuscript Collection, preserved at the PCA Historical Center. At the end of this post, we have provided image scans of the program bulletin from that Assembly. The text of Dr. Machen’s sermon on 2 Corinthians 5:14-15 can be found here. For an interesting exercise, compare Dr. Machen’s sermon with that of Robert Murray McCheyne, on the same text. Click here for the McCheyne sermon.


Philadelphia Inquirer, November 16, 1936, page 2:

PCofA_2dGA_Buswell_farewellFAREWELL GIVEN BY DR. BUSWELL.

Places New Presbyterian Group in Van of Fight for Old Faith.

In a farewell message to members of the second General Assembly, Dr. J. Oliver Buswell, Jr., moderator for the duration of the sessions, last night placed the new Presbyterian Church of America in the forefront of the battle to preserve the ancient evangelical standards of the reformed faith.

Taking as his text a portion of an epistle to St. Paul to the Corinthians, Dr. Buswell declared “salvation of souls” to be the main business of the denomination and, among others, quoted a passage from the Apostle that “we are ambassadors for Christ.”

The sermon, delivered in the auditorium of the Manufacturers’ and Bankers’ Club, was the final event on a four-day program during which the assembly adopted the Westminster Confession of Faith as its doctrinal standard, elected committees and took steps toward acquiring a form of government.

It followed a series of devotional services at individual churches during the morning, when various visiting ministers addressed the congregations. The new Church was formed after a split from the Presbyterian Church in the U.S.A. last June over the question of modernism.

Declaring that the Bible alone was recognized as ultimate authority in the present denomination, Dr. Buswell scored efforts to substitute for that authority the official interpretation of Church councils and of men.

Words to Live By:
Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.
(2 Corinthians 5:18-20)

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November 14: Vanguard Presbytery (PCA)

14 November, 2013 in November 2013 by archivist | No comments

In the last years leading up to the formation of the Presbyterian Church in America, preparations were underway on several fronts, laying the groundwork for a new denomination. Providentially, two critical legal cases in the 1960’s had established the property rights of congregations. Then by the early 1970’s, churches that were leaving the PCUS knew that they could not properly leave to independency. Thus the need for a Presbytery structure led to the formation of Vanguard Presbytery. Vanguard began its existence some fifteen months before the organization of the PCA, and continued to serve as a Presbytery of the denomination until 1977, when its churches were received into more geographically proximate PCA Presbyteries.

The PCA’s First Presbytery, Before There Was a PCA.

On September 7, 1972, 16 persons representing 10 churches which had already withdrawn or were planning to sever their connection with the Presbyterian Church U.S. met at Eastern Heights Presbyterian Church in Savannah, Georgia.

In a unanimous vote they adopted this resolution:
WHEREAS, We, the undersigned have met together to study the situation in the Church of Jesus Christ, and
WHEREAS, We are agreed that the Scriptures of the Old and New Testaments are the Word of God, the only infallible rule of faith and practice, and
WHEREAS, We are agreed that the Westminster Confession of Faith and the Larger and Shorter Catechisms set forth the system of Doctrine declared in the Scriptures, and
WHEREAS, The Book of Church Order of the Presbyterian Church in the United States (1934 edition) sets forth a reasonable and practical formulary for church organization, therefore
BE IT RESOLVED,

1. That we the undersigned do covenant together to form an Association to be known as VANGUARD PRESBYTERY, INC., a provisional presbytery for Southern Presbyterian and Reformed Churches uniting, and
2. That this Association shall have as its purpose to perpetuate the Gospel of our Lord Jesus Christ as it was proclaimed in the Southern Presbyterian Church prior to the year 1938.

Read at the meeting was a letter which the Rev. Arnie Maves, a Presbyterian Evangelistic Fellowship evangelist, wrote to the Rev. Todd Allen who convened the meeting:

” … This is to confirm our telephone conversation on Monday evening concerning the upcoming meeting in Savannah, Georgia. I want to say on paper what I said on the phone, that I stand ready and willing to become a part of the Vanguard Presbytery which hopefully will be formed very soon. I want to be counted as one of the charter members of that Presbytery as soon as it is officially formed.

“I am presently a member of Cherokee Presbytery of the P.C.U.S. and have never changed in my beliefs as first stated some years ago upon my ordination. I still believe the Bible to be the Word of God written, the only infallible rule of faith and practice, and I still adhere to the Westminster Confession with the Shorter and Larger Catechisms as the best interpretation of the Scriptures that I know.

“I feel that my denomination has changed and left me. I have not changed my views … nor my vows. Therefore, I can no longer hold to nor adhere to what the PCUS is now doing. I am in disagreement with them in most points … although I love them and do pray for them.

“Therefore, as you gentlemen come to do an historic work … I simply want to say, I am with you … and I want to become a part of this continuing Presbyterian work called Vanguard Presbytery. I don’t know who chose that name . . . but it’s a good one. Praise the Lord.”

Vanguard Presbytery was formally organized at a meeting held in Tabb Street Presbyterian Church, Petersburg, Va., on November 14, 1972. It was reported that their plan was to adopt the Confession of Faith and Book of Church Order which were in effect in 1933 (before the liberals started tampering with them) except for one very significant change, namely that the Book of Church Order would provide explicitly that the local congregation has sole ownership and control of its own property.

The Rev. Todd Allen, who was elected Moderator of Vanguard Presbytery, also served on the Steering Committee for the Continuing Church. Chester B. Hall whose church, First Presbyterian Church of Louisville, Ky., had renounced the jurisdiction of Louisville-Union Presbytery earlier that same year, was elected Clerk and Treasurer.

Words to Live By:
More than anything else, unbelief was the reason these churches left their old denomination. The unbelief of modernism was not necessarily a problem in the pews, but among the prevailing leadership of the old denomination, it was a different story. The crux of the problem was, as the patriarch Abraham said, “There is no fear of God in this place.” (Gen. 20:11). And more than anything else, these churches left to protect and preserve their ability to faithfully preach the Gospel of the Lord Jesus Christ. Their purpose was to remain, as the long-standing motto says, Loyal to the Scriptures; True to the Reformed Faith; Obedient to the Great Commission.

Trivia Question: Who did come up with that name for the Presbytery?

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September 24: President Edwards, a Presbyterian?

24 September, 2013 in September 2013 by archivist | No comments

It was on September 24th, in 1757, that Jonathan Edwards made his decision to accept the offer to become the third president of the College of New Jersey (now known as Princeton University). While the school was decidedly Presbyterian in its affiliation, Edwards was commonly known as a Congregationalist. But two separate accounts exist, contending that Edwards did in fact affirm the Presbyterian form of government.

The first of our articles appeared in an issue of the Philadelphia-based newspaper, The Presbyterian. In this letter, the Rev. Dr. Ashbel Green had originally written to R. J. Breckinridge, editor of the Baltimore Literary and Religious Magazine. Our access to the letter comes from its republication on the pages of The Presbyterian. 

Ashbel Green, “President Edwards a Presbyterian,” The Presbyterian (12 January 1839): 201.

Philadelphia, Nov. 12th 1838

EdwardsJonathanRev. and Dear Sir:—I have recollected, since I last saw you, that the fact has already been published, which I then mentioned to you in conversation;—and in regard to which you requested me to furnish you with a written statement. In the Christian Advocate, the 10th volume–the volume for the year 1832, and in the No. for March of that year, page 128—after having mentioned a class of Congregationalists, who, in my estimation, were eminent for genuine piety, I added as follows:—”We should have put down here, the name of the great President Edwards; but he was, in sentiment, a decided Presbyterian, and left a manuscript in favor of Presbyterian church government; as his son, the second President Edwards, distinctly admitted to us not long before his death. Beside, the elder Edwards was either a member of the Presbytery of New Brunswick, at the time of his death, or would soon have been so, if his lamented decease, shortly after his becoming President off the College at Princeton, had not prevented.”

The admission referred to in the foregoing extract, was made in consequence of an inquiry put, by me, to Dr. Edwards, as he and I were walking together to the place of meeting of the General Assembly of the Presbyterian church, then in session in this city. I do not recollect the year. I had heard a report, which I think must have come either from my father or from my colleague Dr. Sproat,–both of whom were contemporaries and admirers of the first President Edwards–that he had written a tract, or an essay, in favor of Presbyterian church government; and I was glad to take the opportunity which at this time offered, to ascertain from his son the truth or fallacy of the report. The inquiry resulted in the distinct admission that the report which I had heard was true.

I spoke to Dr. Edwards, of printing the tract or essay, in question; but he did not seem to favor the idea, and I forbore to press it. He said, that the manuscript referred to, was among several other unpublished papers of his father, which, as I understood him, were then in his hands. Into whose hands they have passed, since the death of Dr. Edwards, is unknown to me.

Respectfully and affectionately, Yours,

Ashbel Green

*     *     *     *
The second item appeared on the pages of The Christian Observer, in 1850. It relates a letter that President Edwards wrote to Dr. Ebenezer Erskine, of Scotland and provides a quotation from that letter, thus: 
PRES. EDWARDS, A PRESBYTERIAN.

In a letter to the Rev. Dr. Erskine of Scotland, President Edwards , (whom Robert Hall calls, “the greatest of the sons of men,”) gives the following statement of his views in respect to Presbyterianism :—

“You are pleased, dear sir, very kindly to ask me, whether I could sign the Westminster Confession of Faith, and submit to the Presbyterian Form of Government. As to my subscribing to the substance of the Westminster Confession, there would be no difficulty; and as to Presbyterian Government, I have long been perfectly out of conceit of our unsettled, independent, confused way of Church government in this land, and the Presbyterian way has ever appeared to me most agreeable to the word of God, and the reason and nature of things.”

Such were the views of many pastors in New England, twenty-five years ago—and such we presume, are the views of many at this time, notwithstanding the efforts of Dr. Bacon, the Independent and others, to create and waken up prejudice against Presbyterianism.—It is very natural for an agitator, a man of progress, or of loose views in theology, to prefer some type of Independency. Without a Session to advise with him in the spiritual oversight of the Congregation, he can (if a manager) have his own way in controlling everything in his church. If a careful and discreet ruler, he may acquire more power in his charge as an Independent, than he could hope to gain as a Presbyterian minister.—Amenable to no permanent judicatory for the doctrines which he teaches, he can follow the impulses of his own nature, and teach all the contradictions and transcendentalism found in Dr. Bushnell’s book without losing his place or influence in his church and association.

But if it be desirable that the members of the Church should be duly represented in the administration of its spiritual government,—if the pastor should have responsible counselors, well acquainted with the Church, and all its interests and peculiarities, to aid him in this work, the Presbyterian form of government is to be preferred. It is equally important as a shield to the minister in many cases of discipline, as well as to render him duly responsible for his personal and official conduct, teaching, and character.

[excerpted from The Christian Observer, Vol. XXIX, No. 38 (21 September 1850): 150, columns 2-3.]

A Small Learning Opportunity:
On occasion you may hear the term jure divino Presbyterianism. That phrase is a short-hand for the idea—or better, the doctrinal conviction —that the Presbyterian form of church government is the only form of church government taught in the Scriptures.

In the history of the Christian Church, there have been basically only three forms of church government found, though with some variations within each form.
The Episcopal form of church government is hierarchical, and typically has one or more archbishops overseeing bishops, who in turn oversee rectors, who are placed over congregations. Some of the Episcopal variations include the Roman Catholic Church, the Eastern Orthodox Church, the Anglican Church and the Methodist Church
With the Congregational form of government, each congregation is autonomous. Though congregational churches often form associations, the local church always retains its autonomy. Variations on this type include Baptist, Congregational, Evangelical Free, and Mennonite.
And finally, the Presbyterian form of church government, which is distinguished by a series of courts, rising from the local level to the national level: Session – Presbytery – Synod – General Assembly. At each of these levels, both teaching elders (ministers) and ruling elders (non-ordained laity) sit as equal members.
Session: The pastor(s) and ruling elders of a congregation comprise the Session and govern an individual congregation.
Presbytery: Pastors and a representative number of ruling elders from each of the Presbyterian churches in a specified region comprise the Presbytery, and conduct the business of the Church on a regional level.
Synod: This court is comprised of several Presbyteries, and thus covers a larger region. Smaller Presbyterian denominations do not typically have the Synod structure, or may only meet nationally as a Synod, in which case they do not use the General Assembly structure.
General Assembly: The highest court of a Presbyterian denomination, this body meets as a national or trans-national court, with its members again consisting of elders, both ruling and teaching, sitting as representatives of the churches in the denomination.

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