THE CHURCH LEADS THE WAY Ch: 4

THE CHURCH LEADS THE WAY Ch: 4

THE CHURCH LEADS THE WAY

Some three hundred years ago the English method of settling any country followed almost a set pattern. After the land was claimed on behalf of the Crown, following discovery or conquest, it was granted in very large tracts to persons of great importance. They, in turn, would allocate their portion in smaller areas. but still big’ in size, to their friends or persons in fairly prominent positions on condition. that they would induce suitable people to settle there. When these lesser tracts became productive, benefits would come to all involved, and eventually to the home country, itself, by way of imports and trade. In the case of America, Lord Baltimore had been granted a large region in Maryland in 1632. He had offered areas of 3,000 acres for every 30 persons settling there. According to H.J. Ford, the American historian, the first Ulster Scottish settlements were recorded in that State around the Chesapeake Bay district about 1649. It is fairly certain that these settlers had taken advantage of land offers from some great land owners to whom grants had been previously made. However. the first Ulster people whose names are known. were some ministers from the Laggan Presbytery, which was in the Londonderry and Donegal counties. Rev. Samuel Davis was mentioned in Somerset County, near Chesapeake Bay.around 1673. He had received a grant of 500 acres, South east of the Pocomoke River.

He became pastor at Snow Hill later, There are also records of Rev. William Traill, who received 133 acres. He founded Rehoboth Church about 1686. He had previously been minister of Lifford (now Balindrait) Church in Ulster. There is confirmation that Rev. Thomas Wilson was given a land grant and became minister of Manokin Church. These ministers would have brought over Ulster people to settle the land granted to them. According to letters written by Lord Baltimore and Sir Thomas Laurence, Secretary of Maryland, these pastors were maintained by voluntary contributions from their congregations. In one of Laurence’s letters, too, is a reference to the well-directed skilful work of the settlers.

The Scotch-Irish almost clothe themselves by their linen and wool manufacture. It is probable that in these early years, the ministers would move around from district to district preaching in people’s houses, but later they would organize the building of churches. Such, indeed, seems to have been the early provision of preaching service
given by one of the most famous of all the Ulster Presbyterian clergymen who emigrated to the American colonies in those earlier days. He was Francis Makemie, who came to be known as

“The father of American Presbyterianism.”

There is a mention of his preaching in Maryland in 1683, after he had left Ramelton, one of the Laggan presbytery churches in the Spring of that year. He had studied at Glasgow University and had emerged as “an excellent Greek and Hebrew scholar,a
master in Church history and polemic theology.” At the meeting of the Laggan presbytery at which he was licensed to officiate as a Presbyterian minister a letter was sent on behalf of the Ulster Scottish settlers in the Chesapeake Bay area was read. It was from a Colonel Stevens requesting that a clergyman be sent to that district. The newly ordained Makemie left for America soon afterwards. It is recorded that he travelled to preach through Virginia. Delaware. Barbadoes.
Maryland. and North Carolina. He had a genius for organizing and established missionary stations in those areas. He became pastor in charge at Wicomic. Pccomac. and finally at Rehoboth, It was not long till he appeared to have seen the need for closer association of these scattered churches. as he contacted ministers in Pennsylvaniam, Delaware, and Maryland. with this in mind, As he. himself. was to write.

“Our design is to meet yearly and oftener. if necessary to consult the most proper measurements for advancing religion and propagating Christianity in our various stations.”

This noble plan outlined by the Presbyterian pioneer was worthy of his calling, and his dedication was an inspiration to all who followed in that land. Action quickly ensued. In the spring of 1705. those early pastors met and united to form the first Presbytery in that continent at Philadelphia. It proved to be the first major step towards a countrywide church system. Makemie could not have chosen a better site nor a more appropriate time for initiating this cradle of American Presbyterianism. As Dr. Briggs. the American historian was to write of it. “They organized an institution which was a rallying point for Presbyterianism in the Middle States.

It enabled them to license and ordain their ministers in a regular manner. It enabled them to cooperate with the organized forces of Puritanism and Presbyterianism in all parts of the world, It was a master stroke of wise policy.” Another important achievement of this Ulster Scottish clergyman was the securing of a large measure of religious liberty in the newly settled country. not only for Dissenters. but also for Roman Catholics. On a journey from Philadelphia to Boston. Makemie and a colleague from Ulster Rev John Hampton were invited to preach at New York by some members of the Dutch Church. who worshipped there. They agreed. Hampton
conducted a service at Long Island and Makemie at the house of one William Jackson in Pearl Street in the town of New York itself. Lord Cornbury. the Governor of the State. had refused a request by the Dutch Church representatives to authorize such preaching. It was in keeping with his intolerant attitude to Dissenters previously displayed.

He had both ministers arrested. They were placed in custody. on 21st January I707. and were held thus until 1st March when they were brought before the Supreme Court on a writ of Habeas Corpus. Hampton was acquitted, but Rev Makemie was released on bail until the 3rd June. He returned on that date to New York. and was
defended by three lawyers. one of whom was a David Jameson from Ulster. As the trial progressed the minister took over his own defence. Some of the hostile questioning by the prosecuting lawyers had revealed the real purpose behind Lord Cornbury’s action. It was to ensure that all religious services in New York and New Jersey States would be conducted according to the Church of England procedures.

To achieve this, he was trying to use orders, which applied only to Anglican clergymen on their arrival in his States. to enforce ministers of other denominations to comply in the same way. The newly arrived Episcopalians in some states had to produce a certificate from the Bishop of London before they were permitted to preach there, The Governor was determined to control non condformists similarly. But Makemie was having none of this, In a well-reasoned and very clever defence of, not only his actions, but of his fundamental beliefs, in support of which he quoted very effectively from relevant passages of Scripture, he completely demolished the main points of the case against him. He laid bare the inherent threat to all religious liberty contained in the Governor’s action with his summing in his own defence:

“For if our liberty depended either upon a licence or certificate from the Bishops or the Governors of America, we should soon be deprived of conscience secured to us by law.”

His reference to the law was simply pointing out that measures had already been passed in England removing restraints against Dissenters, but which had not yet been put into general practice in America. At the end of the trial, he was acquitted, but had to pay what in those days were substantial costs of £83. This penalty was so
blatantly unfair that Puritan leaders of New York used it to have the Governor, the offensive and dictatorial Lord Cornbury removed and replaced, Francis Makemie died soon after, but his work will be long remembered. When a statue of him was erected in 1908 in Accomac County, in Virginia, the following fines of a poem by Dr. Henry Van Dyke were read, They well summed-up his contribution to the spiritual development of his adopted country:

“To the plain hero of a rugged race,
We bring a meed of praise too long delayed,
Thy fearless word and faithful work have made
The path of God’s republic easier to trace
In this New World; thou hast proclaimed the grace
And power of Christ in many a woodland glade,
Teaching the Truth that leaves men unafraid
Of tyrants’ frowns, or chains, or death’s dark face,
Oh. who can tell how must we owe to thee,
Makemie, and to labours such as thine,
For all that makes America the shrine
Of faith untrammelled and of conscience free?
Stand here. gray stone, and consecrate the sod
where sleeps this brave Scots-Irish man of God!”