A Conventicle in Snow Time: David McAllister

A Conventicle in Snow Time

A DEEP-TONED, bitter, sullen wind was sweeping,
Across the upland waste;
Each living thing its covert close was keeping,
Or sought it in its haste.

Yet, when the swirling, drifted snow was filling
Each cave and sheltered nook,
A solemn, plaintive strain of praise came thrilling
Up from an ice-bound brook.

A remnant, sore-bested, had come together,
To mourn, and watch, and pray,
Unmindful of the wind and dreary weather
Of that wild, wrathful day.

A valiant and a famous standard-bearer
Was lately done to death; —
One, who of many perils was a sharer,
Had spent his latest breath.

It was a time of sorrow, dread, and grieving,
To those heart-stricken men;
And they had met, their burdened souls relieving,
Up in that stormy glen.

A youth of comely form and mien arising,
The gospel message told.
In fervour nought withholding, nought disguising,
Like faithful seer of old.

All in the wintry wind and snow-drift standing,
With cold and frost distrest,
His earnest voice, the heart and ear commanding,
Moved every captive breast.

For higher gifts of hope and faith he pleaded —
For greater love and zeal;
Not vainly uttered; not unfelt, unheeded,
Passed the sublime appeal!

On him and all around the snow was falling,
Yet there they held their place.
Though, overhead, the winter-blast appalling
Pursued its rapid chase.

From morn to darkling eve they clung together,
Unwilling to depart;
The saintly love they bore to one another
Had bound them heart to heart.

And yet, a higher sentiment withheld them
From courting selfish rest;
The love of Him whose friendly eye beheld them
Unworthy thought represt.

Oh, boast not men whose heartless, cruel mission
Was tracking such as these,
To gratify a tyrant’s wrong ambition —
His bigot whims to please!

And, tell us not of chivalry and daring,
Or deeds of valour done;
When, at the price of cruelty unsparing,
The palm of fame was won!

Swift come the season, when the deep devotion
Of those who braved the rage
Of banded furies, roused to fell commotion,
Shall every heart engage!

Be not far hence, bright day, when holier feeling
The world wide shall control,
And love unstinted, to the heart appealing,
Shall mould each kindred soul.

For, wheresoever PIETY is cherished,
And loved by young and old,
The grand old memories of martyrs perished
Are treasured and extolled!

— David McAllister, Poets and Poetry of the Covenant, pp. 212-214

Lady of the Covenant: Katherine Heath Hawes

When Moses Drury Hoge was seeking the right person to lead a Sunday school program at his pastorate, the Second Presbyterian Church of Richmond, Virginia, he called upon Miss Katherine Heath Hawes (1875-1956), then about 20 years old.

Miss Katherine Heath Hawes of Richmond, Virginia, is credited with beginning Presbyterian youth ministry in the Southern Presbyterian Church. After Hawes returned from boarding school in 1895, the pastor of Second Presbyterian Church, Dr. Moses Drury Hoge, asked Miss Hawes to teach either a boys or girls Sunday school class. She chose the boys class (they were ages eight to ten!). Seeing how few boys attended Sunday school, Miss Hawes opened her home to them on Friday evenings for games and music, to provide them a place for fellowship with their peers. The following March, Company No. 1 of the Covenanters was born. Officers were elected, and a badge, watchward, and flag provided symbols of the Covenanters. Reports from and offerings for missionaries proved to be the focal point of the group. They eventually developed a choir and orchestra, then a fife and drum corps, followed by an emphasis on service projects.

As the boys grew older, their enthusiasm for the Covenanters brought about a desire in other Presbyterian churches to have such a ministry. By 1900, Presbyterian churches in nine other states and the District of Columbia registered as Companies of Covenanters. Soon Miriams, a companion group for girls, was added. (Mark H. Senter, When God Shows Up: A History of Protestant Youth Ministry in America, pp. 180-181)

Katherine Heath Hawes pictured in 1895.

The daughter of Samuel Horace Hawes, a member of the Confederate “Immortal 600,” Miss Hawes was also known, among other things, for her concern for the plight of blacks (particularly, black women) in her day. A student from her Social Service class in the 1920s wrote in 1986: “Miss Katherine was the first to awaken my conscious [sic] regarding the sorry plight of the negroes - especially the black woman sending off her children to school not knowing what insult, injury, or slight they might meet with during the day . . . .Their courage!" Compassion for the needs of the young and disadvantaged was a hallmark of Miss Hawes’ labors of love. She never married but she gave a life of service to the youth of the Presbyterian church, and the community around her. After her passing, her body was laid to rest at Hollywood Cemetery in Richmond, Virginia.

Robert Pollok Kerr wrote a book-length history and tribute to the Scottish Covenanters. Published in 1905, The Blue Flag, or, The Covenanters Who Contended for 'Christ's Crown and Covenant', this volume was

DEDICATED TO
Miss Katherine Heath Hawes,

Who conceived and carried out the idea of
organizing the Presbyterian boys of the
United States in companies of “Covenanters”
to work for Christ and his Church, infusing
into them the spirit of those splendid heroes,
of whose toils and sufferings for liberty and
truth this book is a history:

And to the

Covenanter Companies:

May they keep the Old Flag flying, and be
faithful soldiers of Christ and his Church.

The Author

William S. Plumer on the Offices of Christ

There are two volumes published by William Swan Plumer which examine in great deal the mediatorial offices of Christ as Prophet, Priest and King, both of which merit in-depth study by those who wish to delve into this important aspect of Christology.

The first is an abridgment of an original work by George Stevenson (1771-1841), a Scottish divine who was instrumental in the founding of the Associate Synod of Original Seceders, having written the doctrinal part of its 1827 Testimony (the historical portion of the Testimony was written by Thomas M’Crie the Elder). Stevenson’s original work, The Offices of Christ, was first published in Scotland in 1834, with a second edition following posthumously in 1845, and it has received high acclaim. Plumer published his abridgment with the same title in 1840. The 1845 edition has over 500 pages of material, while Plumer’s abridgment tops out at around 150 pages.

The second is an original work by Plumer titled The Rock of Our Salvation: A Treatise Respecting the Natures, Person, Offices, Work, Sufferings, and Glory of Jesus Christ (1867). It covers many additional aspects of the person and work of Christ beyond his mediatorial offices (see here for our previous notice of this work along with a table of contents), but the portion covering the mediatorial offices constitutes just under 80 pages out of a volume that is over 500 pages in length. His practical lessons for Christians after examining Christ as Priest and King are very devotional and encouraging.

Together these works represent a synthesis of Scottish and Southern Presbyterian (though Plumer was born in Pennsylvania, he ministered and taught a great deal in the South and is considered to be “one of the most renowned men of the old Southern Presbyterian Church”) perspectives on the mediatorial offices of Christ. And though neither Stevenson nor Plumer was a Reformed Presbyterian (or Covenanter), a Reformed Presbyterian in the vein of William Symington (author of the classic work on Christ’s kingship, Messiah the Prince (1840), would find in their works much with which to happily agree on the kingly office of Christ, particularly regarding the universal scope of his dominion and reign. (Another similar Scottish-Southern Presbyterian take on the universal dominion of Christ in his kingly office as mediator can be found in the Sermons of Rev. Benjamin Morgan Palmer, republished by Sprinkle Publications.)

Presbyterians of all branches and stations would do well to read Plumer / Stevenson on the offices of Christ. These works will help to enrich your understanding of the work that Christ performed and continues to perform to accomplish our redemption.

The Reformed Presbyterian Catechism, Part Two

Previously, we have highlighted the important 1853 edition of The Reformed Presbyterian Catechism by William Louis Roberts (1798-1864). Today we focus on the 1912 edition of The Reformed Presbyterian Catechism (A Compendium of the Doctrines of the Reformed Presbyterian Church Upon the Mediatorial Kingdom of Our Lord and Saviour Jesus Christ) composed primarily by the chairman of the committee assigned to the task, George Alexander Edgar (1865-1927), a Belfast-born leader of the Reformed Presbyterian Church of North America.

Whereas the earlier catechism, which was almost 200 pages long, identified twelve “peculiar and more prominent” doctrines of the RPCNA by which it is distinguished from other Presbyterian and Reformed denominations, the 1912 edition (26 pages long) is comprised of 146 questions and answers divided into nine general categories:

1. Christ’s Mediatorial Kingdom

2. The Bible - The Law of Christ’s Mediatorial Kingdom

3. Covenanting - The Subject’s Acceptance of the Divine Law

4. The Family

5. The Church

6. The Nation

7. The Relation of Church and State

8. Voluntary Associations

9. Christian Living

The primary means by which the particular doctrines of the RPCNA are presented is through the lens of Christ’s mediatorial kingship over all the institutions over which he has created and governs - i.e., the family, the church and the state. In this way, His authority over all these institutions and the precepts which He gives us through Scripture are upheld.

The 1912 Reformed Presbyterian Catechism by Edgar serves as a good introduction to what the RPCNA historically believes, whereas the 1853 Reformed Presbyterian Catechism by Roberts is very in-depth examination of the most of the same territory. Both have their place both are here commended for the study of historic Reformed Presbyterian doctrine.

Samuel Wylie Crawford on Creeds and Confessions

Samuel Wylie Crawford was born on October 14, 1792, in the Chester District of South Carolina. He was born of good Scottish stock, but was orphaned at a young age, and was looked after by his uncle Dr. Samuel Wylie. Crawford initially studied medicine, but then settled on the study of theology. He was ordained by the Northern Presbytery of the Reformed Presbyterian Church and was installed as a pastor in Chambersburg, Pennsylvania. This sermon comes to us from that congregation. It is a remarkably helpful sermon today just as it was in yesteryear. Crawford opens with the text Amos 3:3 “Can two walk together lest they be agreed?” He uses this as the touchstone for a wonderful doctrinal sermon. He explored the basis of Ecclesiastical relations, the significance of having creeds and confessions, as well as the problems with fellowships that do not have them. Overall this sermon is as helpful today as it was the day it was preached.

The Explanation of the Psalm

The current Directory of Public Worship of the Reformed Presbyterian Church of North America (RPCNA) alludes to a long-standing custom to be found within Covenanter worship services: the explanation of the psalm to be sung.

10. The Psalms have a depth of meaning and beauty that will repay the most careful study. It is vitally important that the congregation understand what is sung. Therefore, it is helpful for the elders to make brief comments on the Psalms sung. It is particularly helpful if one of the Psalms is selected for a more substantial, succinct explanation by an elder before it is sung. Attention should be given to how the Psalm reveals the work of Christ and the blessings of the New Covenant.

Robert J. George devoted several pages to this topic in the first volume of his Lectures in Pastoral Theology (1911), pp. 117-124. The first portion of his remarks is reproduced here for consideration. 

"LECTURE XII

THE EXPLANATION OF THE PSALM

The explanation of the Psalm to be sung at the opening of the Sabbath morning service is a long established custom in the Covenanter Church. Formerly other Presbyterian churches had the same practice. Now it is scarcely known except in the two Covenanter bodies. In regard to this service let us observe —

I

The Importance of the Explanation of the Psalm.

I. It is essential to the intelligent use of the Psalms.

The Psalms need to be expounded. They cannot be seen in all their beauty, or felt in the fullness of their power without explanation. While their truths are adapted to all times, many of them are set forth in the imagery and phraseology of a former dispensation — which need to be unfolded to reveal their spiritual import.

Not only do they need to be explained, but they will bear explanation. In this they differ from hymns of human production. Dr. James Kennedy was accustomed to tell of an old Scotch minister who in his native land was used to explaining the Psalm. Removing to this country and finding the hymns in use, he undertook to explain a hymn. After several unsatisfactory efforts to expand the thought he closed the service in disgust, saying: 'Brethren, I can take naething oot o' that, for there's naething in it.' But the Psalms of the Bible are wells of salvation out of which we may draw water with joy, and the well is deep.

2. The explanation of the Psalm is a beautiful and appropriate introduction to the services.

The Book of Psalms is the devotional book of the Bible. It is eminently fitting that assembled worshipers should turn at once to a lesson from the Divine Word. And what could be more reasonable or natural than to find that morning lesson in the devotional book. And this is what many do, even of those who do not employ the Psalms for praise. A Presbyterian minister recently said to me: 'I always take my morning lesson from the Psalms.' This is very suggestive.

Young gentlemen: Instead of regarding the practice of Explaining the Psalm as an old-fashioned, antiquated custom to be borne with only until it can be gotten rid of, we should recognize in it a beautiful and helpful service which places our church in the foremost rank of those who are striving to restore the word of God to its true and commanding position in the services of His house, and which should inspire us with a purpose to advance this part of our public worship to the highest possible perfection.

3. It is, in itself, a delightful service.

(1) It must be so from the character of the Book of Psalms.

I will quote one or two testimonies on this point. Athanasius writes: —

'They appear to me a mirror of the soul of every one who sings them. They enable him to perceive his own emotions, and to express them in the words of the Psalms. He who hears them read receives them as if they were spoken to him. We cannot conceive of anything richer than the Book of Psalms. If you need penitence; if anguish or temptation have befallen you; if you have escaped persecution or oppression, or are immersed in deep affliction; concerning each and all you may find instruction and state it to God in the words of the Psalter.' 

Ambrose says: ''The law instructs, history informs, prophecy predicts, correction censures, and morals exhort. But in the Book of Psalms you find the fruit of all these as well as a remedy for the salvation of the soul. The Psalter deserves to be called the praise of God, the glory of man, the voice of the church, and the most beneficial confession of faith. In the Psalms delight and instruction vie with one another. We read for instruction and sing for enjoyment.' 

Many such eulogies have been pronounced upon this book by the most eminent and saintly men of all ages. It cannot be otherwise than a delightful service that brings forth the rich treasures of this book for the devotional exercises of God's people on the Sabbath morning.

(2) This is the testimony of our people.

The most spiritual members of a congregation will often say that the explanation of the Psalm is to them the most uplifting service of the day. So unanimous is the testimony of good people to the delight they have found in the service that when it is otherwise there must be a fault either in the manner of explanation, or in the complaining hearer.

(3) This is the testimony of outsiders.

By these I mean attendants from sister churches which do not use or do not explain the Psalms. They frequently speak of this as a unique, striking, profitable, and even beautiful service.

Young gentlemen: Let me urge you to exalt in your minds the claims of this service and to devote to it your best gifts — let the entrance to the temple of worship be by the 'Gate that is called Beautiful,' so that on the very threshold, the worshipers will be reminded that it is God's house, and that God Himself is within."

Pastor George wrote further on this topic regarding "What Should Be the Character of This Explanation?" and "Suggestions As to Methods." His counsel to pastors who perform this function in the worship service includes recommended commentaries on the Psalms; suggested time limits on the explanation of the Psalm to be sung; the devotional character of the explanation; and encouragement to center the focus of the explanation of the Psalm on the Person of Christ. 

The exclusive place of the Psalms in Covenanter worship is well known. The explanation of the Psalms to be sung is perhaps less so. But it is worth taking a look at Pastor George's guidance on this point to better appreciate the importance Covenanters place on singing with understanding ("For God is the King of all the earth: sing ye praises with understanding," Ps. 47:7). 

A Personal Covenant

When Rev. Samuel Oliver Wylie of the Reformed Presbyterian Church of North America, primary author of the Covenant of 1871, died, a document was found among his papers that shows that he made a personal covenant with the Lord while he was a seminary student. It was the practice that many of God's people in the past followed as well - notable examples include Philip and Matthew Henry, and Thomas Boston. 

Thomas Sproull, writing S.O. Wylie's obituary, introduces Wylie's personal covenant thus: 

"The following is a copy of a covenant found among his papers. From its date I learn it was entered into the second year that he was in the seminary, on a day observed by professors and students as a day of fasting and humiliation. I have a pretty distinct recollection of the exercises of that day, and of the solemnity of the occasion. It seems that he went to his lodging impressed with the services, and gave himself in this formal manner to God. Would that such exercises were still observed with similar results.

"Having spent this day as a clay of fasting, humiliation and prayer unto God, with an acknowledgment of sins, original and actual, all of which duties have been attended with very great imperfection, I, Samuel O. Wylie, desiring to be fully sensible of my ruined and helpless condition by nature, and believing that there is no way of salvation but through the covenant of grace entered into by the Father and the Son from all eternity, and made with the sinner in the day of effectual calling, do this evening of the twenty-fourth of December, 1840, enter into personal covenant with the Lord God of my salvation, which covenant is contained in the following words:

'1. I avouch the Lord to be my God and covenant Father, and give myself unreservedly to him, earnestly desiring to be recorded amongst the number of his sons and daughters.

2. I take the Lord Jesus Christ, the second person of the adorable Trinity, to be my Saviour, confiding entirely in the merits of his death, both for justification and sanctiflcation. I do most solemnly engage to take him in his three-fold relation of prophet, priest and king, discarding all dependence upon the flesh and my own works of righteousness, each one of which in God's sight is inconceivably filthy and polluted.

3. I take the Holy Ghost, the third person of the Trinity, to be my sanctifier, relying upon his gracious operations for advancing the work of sanctiflcation in my soul, in enabling me to maintain a walk and conversation becoming the gospel.

4. In the strength of divine grace, I engage to live in a holy and habitual reliance upon God for all things pertaining to life and godliness, giving diligent attention to the means of grace as ordained by God for my good, promising to wait upon him in secret prayer morning and evening, to attend family, social and public worship, with submission to the courts of the Lord's house.

To the performance of these and all other duties, through divine strength, I solemnly pledge myself, calling to witness my sincerity in this transaction the persons of the Godhead and all holy angels.

In testimony whereof I hereunto affix my name, Samuel O. Wylie.

'December 24, 1840.'"

May 27, 1871: The Reformed Presbyterian Covenant of 1871

The Reformed Presbyterian Church of North American in its Directory of Public Worship teaches about the principle of covenanting: 

"Covenanting with God is a solemn act of worship in which individuals, churches, or nations declare their acceptance of Him as their God and pledge allegiance and obedience to Him. Public covenanting is an appropriate response to the Covenant of Grace. The 'Covenant of Communicant Membership' is to be accepted by individuals who profess faith in Christ and unite with the Church. Ordinarily, such individuals are to give public assent to this covenant in the presence of the congregation. When circumstances warrant, churches and nations also may produce statements of responsibility arising from the application of the Word of God to the times in which they are made. Such covenants have continuing validity in so far as they give true expression to the Word of God for the times and situations in which believers live. (For a fuller discussion of vows and covenanting see Testimony, chapter 22 ['Of Lawful Oaths and Vows'], especially paragraphs 8 and 9.) Examples of such covenants are the Scottish National Covenant of 1638, the Solemn League and Covenant of 1643, and the Reformed Presbyterian Church of North America’s Covenant of 1871."

On May 27, 1871, the Synod of the RPCNA, meeting in Pittsburgh, Pennsylvania, entered into a solemn covenant and confession of sins before the Lord. The history of this event as well as the text of the Covenant itself is recorded by William Melancthon Glasgow in his History of the Reformed Presbyterian Church of America. Glasgow notes concerning Samuel Oliver Wylie (1819-1883) that "He was the Chairman of the Committee which drafted the Covenant of 1871, and, with a few changes, was adopted as it came from his pen." The Covenant has six sections - section 5 is reproduced here. The history and full text of the 1871 Covenant (also known as the "Pittsburgh Covenant") from Glasgow can be read here. 

"5. Rejoicing that the enthroned Mediator is not only King in Zion, but King over all the earth, and recognizing the obligation of His command to go into all the world and preach the gospel to every creature, and to teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost, and resting with faith in the promise of His perpetual presence as the pledge of success, we hereby dedicate ourselves to the great work of making known God's light and salvation among the nations, and to this end will labor that the Church may be provided with an earnest, self-denying and able ministry. Profoundly conscious of past remissness and neglect, we will henceforth, by our prayers, pecuniary contributions and personal exertions, seek the revival of pure and undefiled religion, the conversion of Jews and Gentiles to Christ, that all men may be blessed in Him, and that all nations may call him blessed."

Of this section it has been noted: "We hail with delight one special feature of this Pittsburgh Covenant—its recognition of the obligations to missionary and evangelistic effort. There is particular allusion, it is true, to this duty in the Solemn League and Covenant, but it is entirely overlooked in subsequent renovations of it, or the Bonds of Adherence which the Churches, from time to time, have adopted. It is here brought out with a clearness and prominence worthy of its great importance. There is something touching in the express references to past shortcomings on this head. They furnish evidence that the men who framed and subscribed this Covenant are not moving in the mere groove of antiquated forms and traditions, but are alive and awake to the momentous responsibilities of the present hour" (The Reformed Presbyterian Magazine, Oct. 2, 1871).

The RPCNA entered into a briefer Covenant subsequently on July 18, 1954. But it was the Covenant of 1871 that signified a distinctly American application of the principle of covenanting within the RPCNA. Take time to read the six sections, and Glasgow's history of a special day in the history of Reformed Presbyterianism in America here. 

The American Sabbath One Century Ago

Echoing a line from William Cowper ("When nations are to perish in their sins, / 'tis in the Church the leprosy begins), the General Assembly of the Presbyterian Church in the United States once affirmed: "Let us beware brethren: as goes the Sabbath, so goes the church, as goes the church, so goes the nation" (1948). The same ecclesiastical body stated in 1933: "This nation cannot survive unless the Christian Sabbath is observed." 

With that principle in mind, in 1905, a fascinating volume was published by the National Reform Association, which was authored by Richard Cameron Wylie (1846-1928), a Reformed Presbyterian minister and long-term lecturer on behalf of the NRA, with an introduction by NRA President Sylvester Fithian Scovel (1835-1910), a Presbyterian minister and also President of Wooster University, regarding the state of the Christian Sabbath in America, along with the Biblical rationale for its public and civil establishment therein: Sabbath Laws in the United States. 

Beginning with a look at the colonial history of Sabbath laws in America, Wylie goes on to analyze the status of each states (there were 45 in 1905) and territory within the jurisdiction of the United States. This detailed study is followed by the Biblical grounds for the need to uphold the Fourth Commandment in modern American civil legislation. 

A documented study of this sort, authored by those who themselves advocated public and civil Sabbath-keeping, is rare to find. This particular volume, which precedes the efforts of the National Football League to largely dismantle US Sabbath laws beginning as early as the 1920's, provides a snapshot of the spiritual state of the country in 1905, just over one century ago. It is a window into the soul of America's past, and worth prayerfully comparing with America's present.