USA > Pennsylvania > Erie County > North East > The centennial commemoration of the founding of the First Presbyterian Church, of North East, Pennsylvania > Part 8
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But I am one of those who believe that, for the world, for life, and for the church, the golden age is ever in the future. I be- lieve better history is going to be made than has been made.
There are those who sigh for "the good old days," but in broad perspective the good new days are preferable. Progress has been made. Much has been gained. Not one of you would be willing to go back to the life and the conditions of a hundred years ago.
God's ideals are being worked out, and that means growth and progress. There can be found better specimens of manhood and womanhood to-day than in any previous age. It would be a shame if it were not so. The world is better to-day at the opening of the twentieth century than it was at the opening of any other century. The church is more the ideal than it has ever been.
Progress is in the very air. Growth is the law of the King- dom of God. It is no disparagement of the oldl order of things to so believe. Why, the whole look of the church is toward the future.
A redeemed world is in the future. Heaven is in the fu- turc. The nineteenth century was glorious. The twentieth century shall be greater.
This centennial would be a failure did it not bring to this church an importance and a hope for a greater and a better work in the next centennial of years.
When any man's presence has slipped into the past; when his ambition has died out and his hope for better things has fled, that man's advancement has stopped. It is just as true of a church. Unless that church is looking with hope and vision and faith for a better future its progress has ceased.
I heard the report of a certain church the other day, of which it is said, "It is holding its own." . That was a poor report.
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church should be holding its own. It ought to be doing more than that. I believe this church will do more than that.'
Self satisfaction means stagnation, and stagnation means de- cay, and decay means death. "Where there is no vision the people perish."
Faith is the primal thing in this world, but hope is the last thing, and it is hope that does things. I like the everlasting enthusiasm of Paul, who in the midst of the most abundant and large-planned work, was always saying, "Forgetting the things behind and reaching forward unto the things before. 1 press toward the mark for the prize of the high calling."
Present attainments did not satisfy. ' History was glorious and he was glad for it, but better history still was to be written. It is by such future-beckoned men this world is to be saved. It is by hope-filled, purpose-thrilled, ever progressive churches, the kingdom is to be ushered in.
And this is one of the possibilities before this church: to be a hopeful church, an aggressive, wide-awake, earnest, enthusi- astic church! A church mastered by the thought that it has been planted in this community to do things, to bring things to pass for God.
It is possible for this church, realizing that the King's busi. ness requires haste, to thrill this whole community with the tre- mendous importance of the truth that "now is the accepted time."
Most churches lounge over their task too much. This church less than many others. It is possible for this church to be so fired with holy zeal, and so filled with glowing hope for larger and better spiritual harvests, that other churches will catch the same fire, and the whole community will be stirred and moved, and made ready for the kingdom.
And that leads me to speak of another possibility before this church, and a more specific possibility. It may and it should grow in membership, and bring more lives and more homes into the circle of its influence.
This church should have in the not great distant future a membership of seven or eight hundred. Where are they to come from? Largely from the unchurched population round about.
Whether or not North East is to greatly grow, there is ample field within reach of the First Presbyterian Church for
ZENAS ROGERS, Elder.
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magnificent growth. Do we speak of the unchurched popula- tion in an old and conservative and church-going community like this?
I have never been in a better church-going community. I know of communities where the proportion of those interested in the church is much less.
And yet there is a great multitude living within the sound of this church bell who seldom, if ever, see the inside of a church.
I remember that a little more than a year ago the officers of this church made a careful calculation of the proportion of the population of North East borough and North East township who were members of churches, and it was found that the pro- portion was not more than 40 per cent.
That proportion is still much smaller in other places. If the Kingdom of Christ advances, and to be true to its nature it must, then that proportion of church members must increase with the years, and while that other 60 per cent remains practic- ally unchurched, this church has not reached its limit in member- ship by any means.
What though the pessimists say that the world is overlook- ing the church, rather than the church overlooking the world. It is a mistake. It is the purpose of God to save the world: this community and every other, and it is His promise.
The church is making great gains upon the world, and in the near future the gains will assuredly be much greater.
And one of the possibilities before this church is to extend its influence to many homes which it has not before touched, and so largely increase its membership.
Another possibility before this church: it may exert a great influence in favor of a pure Gospel. I rejoice that nothing but the old simple Gospel of the Crucified has ever been preached from this pulpit. And I rejoice that nothing but the Gospel would ever have been tolerated by the people of this church.
None of the light-headed, puerile, milk-and-water ideas of the Gospel now-a-days promulgated by some pulpits would ever have answered here, and I am glad of it.
As one of the former pastors I rejoice in the demands of this church as to the character of the preaching it received. May those demands never grow less.
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If this church is to be in the twentieth century what its his- tory of the nineteenth century has promised that it should be, then it must face the world on the threshold of the twentieth cen- tury, as the church of Christ did at the opening of the first cen- tury, with the protest: "If any man preach any other Gospel than that ye have received, let him be anathema."
The Gospel, the simple undulterated Gospel, is the tower of strength in the church. No church can repudiate the old Gos- pel and prosper. I know a church which ten years ago was one of the most conspicuous and influential churches in the state of New York, but to-day is struggling to keep up appearances, pa- thetically fighting a losing battle, rapidly declining, not because it does not have intellectual genius in the pulpit; not because men are losing interest in the church in general, but because they have preached the Divine Christ out of the church, and have substituted for the Gospel of a Saviour crucified a lot of new fangled notions about evolution and the "higher life" and a "re- constructed Bible" and a "new faith."
There is much talk now-a-days about a new Gospel, and a new faith for a new age. But as we swing on into the new con- ditions and the fogs lift and the light comes in, it will be found that the new Gospel needed is the old Gospel of the cross and the open sepulchre and the endless life, and the "new faith" needed is the old faith in a Sovereign God and a True Bible.
The coming contest for the church is going to be on this battlefield of fidelity to the Gospel. I cannot conceive of this church assuming any other attitude toward. the Gospel than that of the utmost fidelity. And one of the possibilities before you is to exert a strong; influence in this community, in this Presby- tery, in this county. in this part of the state in favor of the old Gospel of Christ.
One more possibility before this church is this:
It should continue to exhibit the strength, beauty, steadfast- ness. and substantial aggressiveness of a strong type of Presby- terianisin. We have heard of the influence of Presbyterianism in this community during the past century. The splendid story of this community, for it is splendid, would not have been fairly told had not a considerable share of its worthy deeds and its worthy life been attributed to the solid faith, the large courage,
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JAMES A. MOORHEAD, Elder and Trustee.
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and the undying perseverance of the Presbyterian type of char- acter planted and developed here.
What Presbyterianism has done for this corner of the state is but an introduction to what it may and should do. What the Presbyterian type of character has been to this community is but the prophecy of what it may and should be. Calvinistic Pres- byterianism is sometimes misunderstood and often misrepre- sented. In frothy novels, sensational sermons, and in part of the secular press it is made a target of attack.
But Calvinistic Presbyterianism still stands and is growing, and if what Carlyle says is true, it is worth something in a com- munity. He says: Calvinistic Presbyterianism has produced in all in which it really dominated a definite type of character and conception of morals, which is the noblest that has yet ap- peared in the world."
And such writers as Froude, and Morley, and Macauley, and Bancroft, and Fiske and many others who are competent judges express similar sentiments.
This is the verdict of history upon our system of faith.
Then it is a great possibility before any church to maintain and develope that type of character, which is the result of such a faith.
Let there be more Presbyterianism and not less in this com- munity, under the influence of this church, for that shall mean strong characters, strong men and women for the work and ser- vice of life.
With the most magnanimous charity for all others; with the feeling of the largest and widest brotherhood toward all of what- ever name and faith who love our common Lord, this church, Presbyterian through and through for a hundred years, will best fulfil its larger mission by continuing Presbyterian through and through in the coming years.
I was to speak for ten minutes. I fear I have over-run the time, and have broken my record, for you know I always be- lieved in beginning on time, and closing on time.
Permit me this. For this church which I have loved more probably than yon will ever know I predict a splendid future.
With such a history, and with the opening opportunities and more than all with the overshadowing and surrounding love
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and promise of God, we may confidently expect great things for you.
May the God who has led through the past lead on into the future.
SOLO-Mr. Hodges. "Be Thou Faithful Unto Death." -- Mendelsshon.
FATHER ORTON AND SOME OF HIS WORK-By Rev. Thomas B. Hudson, D. D.
In the first place I want, in this public manner, to thank the committee of arrangements for assigning to me this interesting and suggestive theme. They could not have given me a more acceptable one. . To think of it, and to write about it, has been a labor of love. I only regret that, notwithstanding its agree- ableness, I have not been able to do it justice.
There is to me a very special significance in that word "Father" -- Father Orton. He was more to me than an ac- quaintance. More than a friend and Christian brother. More even than a reverend and beloved minister of Christ. He was my spiritual father. He was the principal instrument in the hand of God in giving direction to my whole life. But for him, and his work, I should not, in all probability be here to-day. Buli for him, it is probable I should never have been pastor of this beloved church.
I was a wayward boy of 13 years when Father Orton's in- fluences first touched my life. That I should ever become a Christian minister or even a Christian seemed at that period of my life the slightest of probabilities. Everything in my cir- cumstances and habits and inclination was against it. My as- sociates and the influences around me were most unfavorable to such a result.
Father Orton was holding a series of meetings in Auburn, N. Y., in the old First Presbyterian Church. I had no interest in them. I am not sure that I had any knowledge of them, though living within a stone's throw of the church. I was not in the habit of going to church, or to Sabbath school, or to any religious service. But the church was being richly blessed. Awakened to a new zeal under Father Orton's preaching, some of the members became Home Missionaries and went out in
REV. THOMAS B. HUDSON, D. D., 1864 1869.
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search of the lost. One of these zealous disciples, one pleasant Sunday afternoon, on his way to the afternoon session of the Sunday school, found a company of boys, of whom I was one. in the outskirts of the city in bathing. After much kindly per- suasion, he induced three or four of us to join his class in the Sunday school, that very day. None of us had any serious thought of ever going again, and I was the only one of the group, I have reason to believe, who ever did go again.
From the Sunday school I naturally went to church and, for the first time in my life, saw the face and heard the voice of Samuel G. Orton. What he preached about I do not remem- ber. I can recall absolutely nothing in connection with the service. But it made an impression upon my mind and heart. A new interest began to be stirred within me. My indifference to religious things began to yield. The following week found me in a boy's prayer meeting which grew out of Father Orton's services. And in the course of a few days, after a mental strug- gle which I think was unusual in one so young and which is the most vividly remembered of all the experiences of the time, the decision was reached which placed me on the side of Christ and his people. That decision brought with it other things besides peace of mind and joy in the Holy Ghost. It brought with it some sore trials. It was followed by sneers and insults and much persecution from my former associates, but never one re- gret nor one wavering of purpose in my boyish heart. From that day to this Father Orton has filled a large place in my af- fection. But Oh, how little thought I had then and for twenty- five or more years after, that I should ever become the pastor of him at who e feet I learned the very alphabet of religious knowledge, and to whom under God I owed all my religious hopes and all the good that had ever come to me out of my re- ligious life and experience.
I have sometimes said that after I left college and entered upon a somewhat public life, I have never had or done just what I wanted to have or do. £ Every public position I have held as teacher, pastor, chaplain, and the place I now hold in connec- tion with Hamilton College, was not of my choice or inclina- tion. But I must make one exception to that statement. I did want to come to North East. The pastorate of this church is the only public position Lever sought. It was at my request
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that Dr. Condit of Auburn Seminary wrote to the session of this church about me. There were several reasons why I wanted to come to North East, but one of the strongest was the desire to be brought again into contact with Father Orton. I knew in him I should find a true friend and a wise counselor and an ef- ficient helper. And I was not disappointed. Retired minis -- ters are not always regarded as a pastor's best parishioners. think it is a mistaken impression and I can speak from consider- able experience on that point. In my last pastoral charge of twenty-two years duration I almost always had a dozen or more clergymen in my congregation. The knowledge of that fact made me hesitate long before accepting the call to Clinton. But 1 am bound to say that, with one or two exceptions, they were the most considerate and sympathetic of my hearers. Of course I never expected to find a Father Orton among them or to feel towards any of them as I felt towards him. None of them had ever done for me what he had done and not one of them, nor all of them could hold the place he had held and deserved to hold in my heart. I
Father Orton, if I have been correctly informed, set him- self vigorously to work to lighten my pastoral burden before I entered upon my pastorate here. There was a troublesome debt upon this church at that time, not large but troublesome as all debts are apt to be. At a church gathering of some sort the matter of this debit was spoken of and regrets expressed that it should exist, especially in view of the beginning of a new pas- torate. Father Orton said, "Let's pay it. Let's get rid of it before the new pastor comes." But when and how? some inquired. "When? Why now, right here at this meeting" was the good man's response. And he immediately led off with a generous offer. His enthusiasm and generosity were contag- ious. Others followed his example, and in a very short time the whole amount was pledged and soon collected, and the new pastor had no trouble from that source. And a pleasant and harmonions pastorate of nearly six years followed. How much Father Orton had to do with harmony we have no means of know- ing. We know he never did anything to disturb it. I know that his prayer and exhortation and counsel in public and pri- vale were an unspeakable comfort and encouragement to the pastor, and I should feel much happier to-day if I knew, or had
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KEV. SAMUEL G. ORTON, D. D
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11
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good reason to believe, that words from my life had ever brought half the consolation and strength to him that his did to me. How much interest his presence created in our Prayer Meeting! How he edified and cheered us by the lessons he was able to draw from his rich religious experience! What strong faith he had in the power and preciousness of God's word and promise! What thrilling and convincing evidences he had seen of the pow- er of God's truth in the results of his own ministry! What trans- formations he had witnessed in the lives and characters of men under his preaching! I used to wonder, sometimes, what he must have thought of my poor preaching, so barren of results as compared with his own. How could he sit in his pew so patient- ly Sabbath after Sabbath without hearing a single sinner cry out for mercy, he who in his own ministry had heard the cry so often and from hundreds of convicted souls? Why did he not rise up and rebuke the preacher for his tameness and ineffici- ency? It must have required a marvellous degree of self con- trol. Heavy indeed must have been the burden of sorrow in his heart. How do we account, dear friends, for the difference in results? Why was Father Orton's ministry so remarkably fruitful in conversion? The answer to these questions involves an analysis of his methods and the characteristics of his preach- ing.
In the first place Father Orton, during the greater part of his ministry, was an Evangelist so called, and it was in connec- tion with his evangelistie labors that the majority of conversions occurred. When he went into a community to preach he aimed at immediate results, and the congregation to whom he preached expected immediate results, and usually heartily co-operated with the preacher in producing them. Even the unconverted, in many instances, expected then to be converted, and saw, in the coming of the Evangelist, their opportunity to settle the ques- tion of the soul's .salvation: But this explanation is hardly suf- ficient. Other ministers have been Evangelists and have sought for immediate results without seenring them in any such meas- ure as Father Orton did. There must have been something peculiar in his cass.
Yes, my friends, there was something peculiar, not so much in his methods of his work perhaps, as in the spirit of the man and the quality of his preaching. These things were true of
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him, in a most remarkable degree: singleness of purpose, in- tensity of desire, a profound conviction of the necessity of con- version, an unquestioning faith in the representation of the Bible as to the consequences of sin both here and hereafter, and an importunately prayerful spirit. This last, especially, was one of his most marked characteristics.
Dr. Hopkins, pastor of the church in which he preached in Auburn, said he never knew a man who prayed so much. He could hear him pleading with God at all hours of the night. He seemed to realize most vividly the significance of Christ's word, "This kind goeth not out but by prayer and fasting." He was a wrestling Jacob. He would not give up without a bless- ing. Like the Master he sometimes continued all night in prayer. In this respect he resembled Charles G. Finney. He went to the pulpit right from communion with God at the throne of grace, with his heart all aglow with tenderness and love. Tenderness and persuasiveness were the prevailing characteris- tics of his preaching. He possessed one element which it seems to me is a kind of lost art, yet not an art, rarely found in modern preaching, and which, I am sorry to say, seems to be discounted and even criticised in some quarters, but which in my humble opinion is the most urgent need of the pulpit, and the absence of which, more than anything else, accounts for the barrenness of the pulpit to-day. Father Orton, while not lacking in intel- lectual force and reasoning power, was an emotional preacher. A man who prayed so much and communed with God so con- stantly could not help being an emotional preacher. llis heart preached as well as his head. There were tears in his voice as well as in his eyes, and for that reason, his preaching took hold of other people's bearts and melted them in contrition, and that, I believe, is the most effectual way of bringing men to Christ. A man's religion, in my judgment, is not good for much unless his heart is in it, and it is in his heart. We don't love God with our heads. We love him with our hearts. We don't hate sin with our heads. We hate it with our hearts. Thou shalt love the Lord thy God'with all thy heart first and then with all thy mind and soul and strength. To invert this order is to run the risk of losing love ahogether. If our hearts are right in the sight of God, our minds will not be far out of the way. It is in our hearts that spiritual declension commonly begins. Hence
JAMES L. REED, Elder.
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the necessity of having our heart quickened and stirred by the truth, and emotional preaching will do it more quickly and thor- oughly than anything else. And by emotional preaching I do not mean mere sentimental drivel to which, possibly, it may, in some instances, degenerate, but rather those tender, loving, sym- pathetic utterances which evince the sincerity of the preacher, and reveal his intense love for souls. Of this kind of preaching I feel justified in saying Father Orton was a fine example and hence his great success in winning souls. And I ought not to close this part of my talk without mentioning one other quality of the man which certainly did not hinder but greatly augmented his usefulness, and that was his sanctified common sense. He never did foolish things. He was not guilty of extravagance. He never joked in the pulpit, or tried to attract attention or draw a crowd by any such sensational nonsense. He never did any- thing, I am sure, to lower the dignity or lessen the sacredness of the pulpit or of God's house.
But I must not forget that my subject to-day is a restricted one. It is "Father Orton and Some of His Work." The com- mittec, remembering probably some of my long sermons, and knowing the ministerial tendency to prolixity, have very wisely and mercifully put a limitation upon me. They do not ask me to speak of Father Orton and his work, but only of some of his work. It would not be possible, certainly for any human pen, to show all the results of his work. For that work is still going on and will probably continue to the end of time. Take that one wonderful instance of work wrought through him when he was a junior in Hamilton College in 1821. In order to earn some- thing to pay his college bill, he went that year to the town of De- posit in New York state, and took charge of a school of fifty pupils, and before he left them to return to college the members of that school were all converted and a large number of others outside. Of those fifty scholars it is said that six young men, and perhaps more, entered the Christian ministry! Who can fix the limit of the good accomplished by that single revival brought about, under God, by the zeal and devotion of Samuel Orton, long before he himself entered the Ministry?
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