Our family is celebrating our oldest grandson’s fifth birthday this weekend. We traveled up to North Georgia so we all could be together and enjoy the party. I noticed this morning that Eric Carpenter mentioned me in his blog, and linked to this blog. Now, I feel obliged and moved to write a little. I know that Eric will effectively fill the pulpit at Rothwell Baptist Church and I have no anxiety about that at all. Our greatest concern is the pulpit committee that will be in attendance to listen to Eric. Our prayer is that God will guide Eric as he seeks a place of service.

Keep an eye on his blog and Eric will keep you posted as he moves through the process of finding a place of service for the Lord. To God be all glory and praise.

Devin

Just returned home from Minneapolis and the Desiring God Conference. I still am processing all that I heard and experienced. This is the second year I have been able to attend, and it is encouraging and uplifting and exhausting all at the same time. It is good to be home, but it was very good to be at the conference.

I wondered how Davies would have responded to such a gathering. He would have been joyful about the great biblical preaching and teaching. His years in Virginia were hard years. He did not have a multitude of ministers to rely upon for fellowship and encouragement. He stood firm in his convictions and committed to his calling. When he traveled to Great Britain with Gilbert Tennent his greatest concern was the work he was leaving behind. When he returned at the beginning of the year in 1755, he immediately immersed himself in the work. He labored another four years in Virginia before reluctantly becoming the successor to Jonathan Edwards at the College of New Jersey.

As I work to get back into my work today, I pray that I will have the enthusiasm and the commitment to stand. It was great to share a room with Nick, and experience the city of Minneapolis. The discussions after the sessions were challenging. I also was able to meet up with one of my DMin colleagues, Dave Nelson and some of his family too.

I have had this post saved for 3 days now. We returned home on Monday evening, and I wrote the beginnings of this post. I awoke Tuesday very early in the morning with a lot of pain, I had an abscessed tooth, and it was crying out for attention. Two dental offices later, I had a prescription for pain, a heavy duty antibiotic and an appointment at the oral surgeon’s for Thursday morning. Now I am trying to recover and get ready for Sunday.

Davies would have loved this conference, but then he would have been a key note speaker! When the courage to stand and be counted faithful to Christ was necessary, men like Samuel Davies, Jonathan Edwards, George Whitefield, and others who forged a gospel proclaiming ministry in the midst of hardship and suffering, stand out as brilliant and shining examples to those of us who follow in their footprints.

It has been so long since I posted I am afraid it looks like I went out of business. When a retail space goes out of business, they call it “going dark.” The phrase refers to the lights being turned off, while the other businesses still “have the light on for you!” This post is just to say, the lights are on, praying that New Light stays lit!

When Davies traveled to Great Britain with Gilbert Tennent, he left his Virgina congregation for many months. Before they sailed for England, he went to visit friends back in Delaware and in the Philadelphia area. He also made a stop at the College of New Jersey and completed the requirements for a Masters degree. You may sometimes see his name, The Rev. Mr. Samuel Davies. A.M.; which is an official name including his educational accomplishments.

The congregations in Virginia were without their pastor for a long time. Davies was also separated from his family as well, and for him it was a dark time away from his loved ones. His diary contains many comments about how much he missed his wife, whom he referred to as “Chara” based upon the Greek word for joy. The reunion between pastor and family and pastor and congregation was joyful. The following years before he went to College of New Jersey as president were full and fruitful.

Davies and Tennent were very successful in raising funds for the new college. The gifts and commitments they solicited also secured the future for the college. Davies would labor four more years in Virginia and then in 1759 he would move to New Jersey and become the president of the college he had labored to secure its future.

George W. Pilcher did his PhD dissertation on Samuel Davies back in the 1960’s. His dissertation was published as “Samuel Davies; Apostle of Dissent in Colonial Virginia.” Along with that work, Pilcher gathered up the pieces of Samuel Davies’ journal written in 1754, when Gilbert Tennent and he traveled to the United Kingdom to raise funds for the fledgling College of New Jersey {now Princeton University}. The journal was originally two separate bound items, which had been divided over the years. One is resident in the archives at Princeton, the other is now at Union Theological Seminary in Richmond.

The volume in Richmond had been further broken up, and Pilcher was able to recover almost all the pieces and produce a single volume of the original two, “The Rev. Samuel Davies Abroad.” This must have been a labor of love for Pilcher, as the handwriting of Davies is very small, and the condition of the journals would have been a great challenge too. The incredible thing about the journal is Pilcher’s additional footnoting throughout the journal. Davies mentions the name and location of almost every church and place where he spoke. He also mentions who the current pastor was when he visited, and on occasion he lists previous pastors.

For example, he preached from the pulpit where Isaac Watts and John Owen had preached. His entry from January 27, 1754; “Preached for Mr. Price A.M. in Berry Street; and when I entered the pulpit, it filled me with reverence to reflect that I stood in the place where Mr. Clerkson, Dr. Owen, Dr. Watts, etc. had once officiated. My subject was Jer. 31:18-20 and I found favor with some freedom. Blessed, be God, I have not been disturbed with the fear of man, since I have been in this city.”

Pilcher adds much more in the footnotes as he lists the dates of each man’s ministry and other information as he discovered it. This makes the footnotes as interesting to read as the text of the journal itself. One absolutely hilarious entry reads like this:

Davies writes: Friday, January 11, 1754. Visited Dr. Earle, an old Presbyterian Minister of a good Character, but of a stern uncomplaisant Behavior. He received us drily, and would not so much as read, or hear our Recommendations; but after all, cordially promised he would enquire of Mr. Stennet or Mr. Chandler about the Affair of our Mission, and if they approved of it, he would concur with them in proper Measures to promote it.”

The footnote for this entry reads: Jabez Earle 1676 – 1768 was the Presbyterian minister to an Independent congregation in Hanover Street, Long Acre. In the course of his lifetime he had three wives, whom he referred to as “the world, the flesh, and the devil.” {Ah, the Prayer of Jabez for sure?!} We can only imagine how many hours George Pilcher put in to researching the footnotes. Almost every page of the journal has biographical and historical footnotes.

If you ever have the opportunity to purchase either one of Pilcher’s books do so {both are out of print}. The journal provides great insight into the heart of Davies as he wrote out his reflections from most days of the journey. Pilcher’s book on Davies is the standard by which any other works would be measured.

            The First Great Awakening in the Colonies changed the complexion of Christianity in America.  The Virginian Colony also experienced the Great Awakening with some differences. We can attribute those differences to the people who lived in the colony. The Anglican Church was the established and the state-supported church. This awakening had impact upon the established church and its long-standing traditions but the heritage of the church moderated the movement. The new movement posed a threat to stability.

            Among the Dissenters, emotional excesses did not mark the Great Awakening in Virginia. The revival brought many people to a heightened awareness of God and eternity. The Anglican Church did see some increased numbers of attendees, but the Dissenting congregations experienced greater numbers of new attendees.

            Samuel Davies was deeply involved with the movement in Virginia.  His New Light heritage prepared him to welcome this powerful revival of religion.  Davies’ preaching demanded an experience of personal conversion followed by the practice of fervent daily living.  The Hanover Presbyterian Dissenters also welcomed the awakening and gave themselves to it.

            Davies’ preaching and ministry matched the spiritual advancements that were taking place. His preaching focused directly upon the emphases of the Great Awakening.  Conversion and subsequent godly living captured the constant attention of the people.

            As the ministry grew in Hanover, his skills and popularity became well known in the surrounding area. He was asked to preach in other locations and the size of his ministry grew. Working through the jurisdiction of the Colonial Court, Davies secured licenses to preach in the surrounding counties. This required frequent trips to Williamsburg, where he made both friends and opponents. The most influential opposition came from the Attorney General, Peyton Randolph. The Attorney General was a loyal Anglican, and worked hard to maintain the Church of England’s official control of religion in the colony.

            Samuel Davies was so skillful at presenting his case and answering any objections that once the Attorney General was overruled in his objections. Davies accomplished much for the Dissenters and the advancement of religion in Virginia. Charles Cornwell observed:

As it was, he chose to play by the rules already in place when he arrived, but to master them so well that even Attorney General Peyton Randolph would find himself panting to keep up the pace set by Davies when the two matched wits before the Council. On one of these occasions the lawyers began to whisper, “The Attorney General has met with his match today.”  One of them was heard to remark that Davies would make “a capital lawyer.”^[1]

 

            Samuel Davies studied and prepared to function within an arena that was hostile toward him and his goals.  He earned respect and cooperation from the colonial authorities. Prepared under the guidance of New Light Presbyterians, woven into his spiritual fabric was an immediate acceptance for the Awakening.  His personal approach to any disagreements was to attack the issue and not the person. This attitude applied to the Anglican Church, where, although his personal beliefs conflicted with the state church, he never attacked it directly. His practice was to preach the truth, and allow God to the make the change in the hearts and lives of his listeners.     
Samuel Davies would write in a letter in 1754: 

Tis but little that so useless a Creature can do for God during the short Day of life; but to be instrumental of laying a foundation of extensive Benefit to Mankind, not only in the present but in future Generations, is a most animating Prospect; and if my Usefulness should thus survive me, I shall live to future Ages in the most valuable Respect.^[2]

            Working from this strong framework for his life and ministry, Samuel Davies made that indelible mark. That mark is seen in his day and by future generations of believers in the southern region of America.  Those in authority looked upon the Dissenters with disdain and mistrust. Davies won their respect, approval, and advanced their cause. The pattern of his work should serve as an example to all ministers who have a desire to be effective for God.  We can see the providential placement of Davies into this sweeping movement as an amazing work of God.  As a pastor, Davies deserves much more attention; his contribution can benefit future generations.  George Brydon would later write: 

To Samuel Davies more than any other was due the credit of leadership in this particular battle.  But indeed he holds in the developing religious life of Virginia a much higher position than that of the winner of one battle or even organizer of the Presbyterian Church.  He came at a time when the spirit of the Evangelical Revival was moving in Virginia as in other parts of the English speaking world, and was given the supreme privilege of interpreting it in a way acceptable to the great mass of the people of the colony who were moved by the spirit of Whitefield’s preaching but were repelled by the preaching of Robinson, Roan, and others, of that type.^[3]

 Heritage, education and preparation are crucial to the development of ministers.  Studying choice servants of God also has beneficial effects for the Kingdom.  Eugene Peterson would find a kindred pastoral spirit in Samuel Davies.  He was not a religious shopkeeper, “preoccupied with shopkeepers’ concerns, how to keep the customers happy, how to lure customers away from competitors down the street, how to package the goods so the customers will lay out more money.”^[4]

Davies remained focused on the high calling of Christ Jesus. That focus was one of his essential characteristics. Essential because it made him an effective tool in the hands of God. God led Davies to Virginia and prepared him with the heritage and commitment necessary to change the lives of people.  Eugene Peterson names three basic acts that are critical to the pastoral ministry. Like the angles of a triangle, they determine the shape of the pastoral ministry. Those acts are, praying, reading Scripture, and giving others spiritual direction.  These three things are quiet, done privately and attract no attention to them. Davies, who never wanted fame or fortune, was quiet too. Because Samuel Davies is so little known, is verification of this attitude.

Peterson names the visible lines of pastoral work as preaching, teaching, and administration.  Nevertheless, behind these visible lines of ministry are the angles of prayer, Scripture, and spiritual direction.^[5]  The visible lines of Samuel Davies’ pastoral ministry were bold and strong.  The angles forged in his life by his heritage, preparation and convictions were responsible for those bold lines.

---

^[1]           Cornwell, Charles L., Living on the Borders of Eternity: The Story of Samuel Davies and Polegreen, The Historic Polegreen Church Foundation, June 1992, p. 31

^[2]           Ibid., p. ii          

^[3]           Ibid., p.35

^[4]           Peterson, Eugene H., Working the Angles: The Shape of Pastoral Integrity, William B. Erdmann Publishing Company, Grand Rapids, Michigan, 1987, p. 2

^[5]           Ibid., p. 5

“Sketches of Virginia” by William Henry Foote is listed in the bibliography. The good catch award goes to my friend Dave Nelson in Perry,New York. I had listed the author as Henry Wilder Foote, who happened to be a Unitarian Minister and hymn writer, but not the author of the Sketches of Virginia.

Please follow the link to the sketches, it will place you down in the text, but if you will scroll up before the index and title page, you will find the picture of Samuel Davies! The picture has some script under it, but it is very hard to make out. I find it very interesting that 100 years after his ministry in Virginia, Davies’ picture would show up in the “Sketches of Virginia.”

A prudent and providential decision to present himself before the General Court in Williamsburg before proceeding to Hanover proved wise and valuable. This was the first of many wise decisions he would make over the following years. Previously, visiting preachers had bypassed this step, and thus provoked the ire of the court for avoiding their authority. Throughout his ministry in Virginia, Davies would work within the colonial system. He conducted himself circumspectly and earned the respect of the ranking officials in the court at Williamsburg.

His first stay in Hanover lasted about one month, and he returned to New Castle. His health was failing and he painfully missed his home and family. Returning home, he carried a message from the people in Hanover. They addressed it to the Presbytery asking for Davies’ permanent services. Even at home in New Castle, his health continued to worsen. The tragic death of his wife and stillborn son put him into a low state of mind, and he worsened anticipating his own death.

He continued to preach when able, and the work caused improvement in his health. By the spring of 1748, he seriously considered where he should settle and how to serve God. He received a written request, signed by the heads of more than one hundred families in Hanover County. A representative of the group delivered the request. Davies admitted he had hoped to settle near his native place, but the importunity of the Hanover congregation captured his heart. Nearly twenty-five years old, Samuel Davies set out for Virginia. His parents sold their property and moved with him. A close friend and fellow student at Fagg’s Manor, John Rodgers, who Davies insisted should be his assistant came with them.

They went straight to Hanover, and then on to Williamsburg to file for Rodgers’ license. However, he had preached at Hanover without the benefit of a license and thus illegally, and the court refused to issue a license. The Governor, Sir William Gooch remembered Davies from the previous trip, and the young preacher’s moderation and good character impressed him. They gave Davies a license, but they granted that Rodgers could only help Davies temporarily.

The frontier ministry began with difficulty and harsh opposition. These circumstances brought frustration and discouragement. A characteristic of Davies’ life was his commitment to keep pressing on. Clear understanding of his call to Virginia helped as he worked always strengthened by the grace of God. The purpose was neither to make a name for him nor to pursue any financial gains. In a letter to the Bishop of London, dated January 10, 1752, Davies wrote a statement of his purpose for coming to Virginia:

It was not the secret thirst of filthy lucre, nor the prospect of any other personal advantage in which induced me to settle here in Virginia. For sundry congregations in Pennsylvania, my native country, and in other northern colonies, most earnestly importuned me to settle among them; where I should have had, at least an equal temporal maintenance, incomparably more ease, leisure, and peace, and the happiness of the frequent society of my brethren. . . But all these strong inducements were over weighed by a sense of the necessity of the Dissenters, as they lay two or three hundred miles distant from the nearest ministers of their own denomination, and laboured under peculiar embarrassments for the want of a settled ministry.^[1]

This strong sense of the Dissenters’ plight combined with the firm knowledge God could meet those needs made Davies even more committed to labor on the Virginia frontier. Heritage, preparation and convictions laid a strong foundation for a fruitful ministry.

---

^[1] Pilcher, George W., Samuel Davies Apostle of Dissent in Colonial Virginia, The University of Tennessee Press, 1971, p. 17

Once again, in his weekly offerings at PastorBookshelf another interesting book is being offered, check it out.

Catch up on previous winners here

Keep up the great work!

Devin

            Receiving his formal education at the Samuel Blair academy would have profound influence upon Davies’ life. At this time, the New Light Presbytery of New Brunswick broke away from the Presbyterian Synod of Philadelphia. This new presbytery would send William Robinson on a preaching tour in Campbell, Charlotte, and Prince Edward counties in Virginia. Newly formed groups of Presbyterian believers were meeting in those counties.

A group of Dissenters in Hanover County asked Robinson to come and preach. The Dissenters met in a AReading Room@ built by Samuel Morris, was the beginning for this group. Robinson was received well, and the dissenters attempted to give him a sum of money for his labors. Robinson refused the money, so it was secretly placed into one of his saddlebags, but he discovered it and returned it. The people continued to press him and Robinson offered an agreeable solution. The money would provide support to a promising young student who needed financial help. That young student was Samuel Davies, and Robinson took the money to provide for the young man’s education. Robinson stated the young man would finish his studies, and following his licensing to the ministry, he would become their preacher.

Under the guiding hand of God and the schooling of Samuel Blair, Davies progressed with his studies. During his time at Fagg=s Manor he would have the opportunity to hear George Whitefield preach in 1740. He finished his formal studies in 1746, and the New Castle Presbytery licensed him July 30, 1746. A year later in October the young pastor married, to Sarah Kirkpatrick and advanced quickly with his life.

Davies filled vacant pulpits in Pennsylvania and Delaware finishing his probationary period. He presented himself for ordination on February 19, 1747. Without a congregation of his own, the presbytery officially ordained him an evangelist. They sent him to Virginia to the congregations without pastors, especially the one in Hanover County.

Acts 11:26 The Disciples were called Christians first in Antioch.

Samuel Davies was first and foremost a follower of Christ, a Christian. His allegiance and love were first and foremost to the Lord. In this sermon, {title of this post} he spoke of the importance of the name Christian. Here are some selected quotes:

“The name of Christian was not the first by which the followers of Christ were distinguished. Their enemies called them Galileans, Nazarenes, and other names of contempt: and among themselves they were called Saints, from their holiness; Disciples, from their learning their religion from Christ as their teacher; Believers, from their believing in Him as the Messiah; and Brethren, from their mutual love and their relation to God and each other. But after some time they were first distinguished by the name of Christians. This they first received in Antioch, a heathen city, a city infamous for all manner of vice and debauchery.”

Davies followed up the history with the central theme of his message, what does it mean to be called a Christian?

“We, in particular, call ourselves Christians, and should take it ill to be denied the honour of that distinction. But do we not know what it is to be Christian indeed? That is, to be in reality what we are in name: certainly it is time for us to consider the matter; and it is my present design that we should do so.”

Focusing his attention upon the divisions within the faith, Davies lays out his argument that the name of Christian is above all other distinctions:

“We have Lutherans, Calvinists, Arminians, Zwinglians, Churchmen, Presbyterians, Independents, Baptists, and a long list of names which I cannot now enumerate. To be a Christian is not enough now-a-days, but a man must also be something more and better; that is he must be a strenuous bigot to this or that particular church. But where is the reason or propriety of this? I may indeed believe the same things which Luther or Calvin believed: but I do not believe them on the authority of Luther or Calvin, but upon the sole authority of Jesus Christ, and therefore I should not call myself by their name, as one of their disciples, but by the name of Christ, whom alone I acknowledge as the Author of my religion, and my only Master and Lord.”

and further, with more energy and emphasis:

“A Christian! A Christian! let that be your highest distinction; let that be the name which you labour to deserve. God forbid that my ministry should be the occasion of diverting your attention to any thing else”

“But if you would know the truth at once, if you would be fully informed by one that best knows what religion I am of, I will tell you (with Mr. Baxter,) ‘I am a Christian, a mere Christian; of no other religion: my church is the Christian church.” The Bible! The Bible! is my religion; and if I am a dissenter, I dissent only from modes and forms of religion which I cannot find in my Bible,”

The following points of definition are made:

1. To be a Christian is to be like to Christ, from whom the name is taken:

2. To be a Christian, is to depart from iniquity.

3. To be a Christian is to deny yourselves and take up the cross and follow Christ.

4. A Christian is a devout worshiper of the God of heaven.

And a final and full warning!

“Therefore, if you will not renounce iniquity, renounce the Christian name: for you cannot consistently retain both.”

Solus Christus!