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I’ve recorded several chapters of Cotton Mather’s great Magnalia Christi Americana: Or, The Ecclesiastical History of New-England: from Its First Planting, in the Year 1620, Unto the Year of Our Lord 1698. Here are the opening words of the first chapter, “Discoveries of America.”

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“It is the opinion of some, though ’tis but an opinion, and but of some learned men, that when the sacred oracles “of Heaven assure us, the things under the earth are some of those, whose knees are to bow in the name of Jesus, by those things are meant the inhabitants of America, who are Antipodes to those of the other hemisphere. I would not quote any words of Lactantius, though there are some to countenance this interpretation, because of their being so ungeographical: nor would I go to strengthen the interpretation by reciting the words of the Indians to the first white invaders of their territories, we hear you are come from under the world to take our world from us. But granting the uncertainty of such an exposition, I shall yet give the Church of God a certain account of those things, which in America have been believing and adoring the glorious name of Jesus; and of that country in America, where those things have been attended with circumstances most remarkable. I can contentedly allow that America (which, as the learned Nicholas Fuller observes, might more justly be called Columbina) was altogether unknown to the penmen of the Holy Scriptures, and in the ages when the Scriptures were penned. I can allow, that those parts of the earth, which do not include America, are, in the inspired writings of Luke and of Paul, stiled all the world. I can allow, that the opinion of Torniellus and of Pagius, about the apostles preaching the gospel in America, has been sufficiently refuted by Basnagius. But I am out of the reach of Pope Zachary’s excommunication. I can assert the existence of the American Antipodes: and I can report unto the European churches great occurrences among these Americans. Yet I will report every one of them with such a Christian and exact veracity, that no man shall have cause to use about any one of them the words which the great Austin (as great as he was) used about the existence of Antipodes; it is a fable, and nulla ratione credendum.

MacPherson explains the radically catholic ecclesiology of our Scottish Presbyterian forbears. Listen to an audio recording of the chapter where he treats this subject here.

Whole doctrine catholicity | “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners” (Song 6:10)?

“For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree” (Romans 11:24). This poem of Herbert beautifully and tenderly expresses the right attitude of the believing Gentiles toward the disinherited Jews, with Pauline longings for their final restoration by repentance and faith in their own, rejected Messiah.

1. scion: a young shoot or twig of a plant, especially one cut for grafting or rooting. 2. purloin: to steal. 3. sluice: a sliding gate or other device for controlling the flow of water, especially one in a lock gate.

This was very, very good. Especially in light of a resurgent antisemitism in the West, and even in the Church. Remember, Satan’s grand conspiracy is multi-front. And the Jews, while “enemies for our sakes,” are yet “beloved for the fathers’ sakes.”

My role under presbytery is twofold. First is a conventional, pastoral one. I join my elders in pastoring our local congregation in S. Jersey, and I preach on average 1 out of every 2 of our Lord’s day services throughout the year. We are blessed with edifying pulpit supply for the balance of the pastoral ministry. The congregation is able to support me to a certain degree.

Second, I have what may be called a ‘home mission’ function. In 2023, presbytery formally approved my raising of funds for Reformed Parish Mission under the oversight and with accountability to our denominational missions committee. My presbytery also has committed to a measure of monetary support, but has limited means to do more. Together, those means are less than half of what my family and I require.

While not the ideal from a Presbyterian point of view (such missionaries would receive their full support from their own denomination), practical considerations lead me to raise funds for myself in a fashion similar to independent evangelicals. I am too convinced of the worthiness of the cause to allow it to wither for lack of funding; and so I have overcome my natural inhibitions and actively solicit funds for Reformed Parish Mission from friends, family, and churches within and beyond the Presbyterian Reformed Church.

Please pray for me. And if you could contribute—or even commit to monthly support—I would be in your debt. The Lord bless you and yours.

Recently as I was doing parish outreach visits, I came across a gentlemen with a rather interesting question. Rhetorical and somewhat cynical, to be sure; but a great opportunity to discuss the things of God with a lost sheep.

As this fellow, an African-American probably in his 50s, stood outside his house, I introduced myself. Very soon he raised this objection. “Alright. The Tower of Babel. Why should God even care? If He is so great and infinite, and human beings are just ants, how does their little building project matter?” Thus spake the ant.

So I, but another measly ant, took up the question. “David felt extremely small when he, in Psalm 8, looked up into the heavens and beheld the sun, the moon, the stars.” And so he exclaimed, “What is man, that thou art mindful of him, and the son of man, that thou visitest him?” Indeed, Father Abraham confessed that he was “but dust and ashes,” and Isaiah wondered at the nations as a mere “drop in a bucket and as the very small dust of the balances.”

I sense he was a bit flat-footed and struck that the Bible had actually considered these kinds of things. “But here’s the thing, Malcolm [pseudonym], the wonder is that God actually took such interest in His creation, and especially one speck of matter on which he impressed His very own image.” And when these image-bearing creatures rebel against Him, defy and dishonor Him, indeed, He cares! In fact, He is profoundly angry. And thus, Babel.

We talked for some time as the autumn sun set amid the changing colors. I got his number, parted from him, and thanked the Lord for another rebel ant who was open to talk. May God confound and confuse poor Malcolm, so that he may throw off the wisdom of this world for the “foolishness of God.”

For more information about RPM, click here. To receive quarterly updates, e-mail me at michael@reformedparish.com, or sign up for West Port Experiment on the right near the top.

Standard caveats, Rom. 12:9.

I’ve been meditating on these most mysterious and weighty words of our Lord in John 17:3, “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.” Here is indication of the Father’s donation authority and right of Christ, as God-man, to dispense salvation to the elect out of the world over which He has been given all authority. Found this passage from Manton especially illuminating in light of it:

“There is no entrance into this kingdom but by coming into the kingdom of Christ. Besides the kingdom which belongeth to Father, Son, and Holy Ghost, one true and only God, there is the kingdom of Christ considered as mediator; a new right of empire and sovereignty over the creature, not destructive of the former,but accumulative, as superadded to it, that the government of God might be the more comfortable and beneficial to us in our lapsed estate.” Read the rest below.

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John Cotton gives an extremely helpful list of biblical considerations for the Christian who is trying to decide whether or not to move. This is taken from “God’s Promise to His Plantations” (1630). I’ve left the archaic formatting in place.

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Quest. But how shall I know whether God hath appointed me such a place, if I be well where I am, what may warrant my removeall?

Answ. There be foure or five good things, for procurement of any of which I may remove. Secondly, there be some evill things, for avoiding of any of which wee may transplant our selves. Thirdly, if withall we find some speciall providence of God concurring in either of both concerning our selves, and applying general grounds of removall to our personall estate.

First, wee may remove for the gaining of knowledge. Our Saviour commends it in the Queene of the south, that she came from the utmost parts of the earth to heare the wisdom of Solomon: Matth. 12. 42. And surely with him she might have continued for the same end, if her personall calling had not recalled her home.

Secondly, some remove and travaile for merchandize and gaine-sake; Daily bread may be sought from farre, Prov. 31. 14. Yea our Saviour approveth travaile for Merchants, Matth. 13. 45, 46. when hee compareth a Christian to a Merchantman seeking pearles: For he never fetcheth a comparison from any unlawful thing to illustrate a thing lawfull. The comparison from the unjust Steward, and from the Theefe in the night, is not taken from the injustice of the one, or the theft of the other; but from the wisdome of the one, and the sodainnesse of the other; which in themselves are not unlawfull.

To read further, see below. To access the entire sermon and an audio recording, click here.

Chalmers’ parish mission theory made its way to the U.S. during his career and in the decades after his death in 1847. I had heard about such city missions inspired by the “territorial” method; and of course, I knew about his enthusiastic supporter of the West Port experiment, the New York philanthropist James Lenox. With a little free time, I did some poking around online and found one example: the Lebanon Chapel. Below is an 1878 report from that mission effort in the heart of New York City.

It bears all the marks of a convinced Chalmersian. We see the distinct and underscored prioritization of saving souls, above all efforts to ameliorate outward poverty. And there is also an absence of the individualistic-leaning and pietistic sort of American Christianity, but the old confessionally Reformed version that prizes the Visible (or as Kuyper eventually put it, the “Institutional”) Church with its outward and ordinary means of grace. Here’s a quote that could very easily have been written by the “Arch-Parson” himself:

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