samuel davies on slavery

8/14/2019 Samuel Davies on Slavery

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PURITAN REFORMED THEOLOGICAL SEMINARY

SAMUEL DAVIES:

A MINISTRY WITHOUT BORDERS

SUBMITTED FOR CH 315 - NORTH AMERICAN CHURCH HISTORY

BY

ROB VANDOODEWAARD

GRAND RAPIDS

AUGUST 1, 2009


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May sympathetic sorrows fillOur hearts to view anothers grief;And may our hands be open stillTo bless the needy with relief.

" "" " " " " " - Samuel Davies1

" Samuel Davies is considered by many scholars to be one of Americas greatest

preachers. Some have gone even farther with their evaluations; Martin Llyod-Jones

called him the greatest preacher you have ever produced in this country.2 Morton H.

Smith says that Davies may properly be called the Father of Southern

Presbyterianism.3 While the effect of his preaching ministry was undeniably far

reaching, there are elements of his pastoral work that are also unique and exemplary,

especially for his time. What shines through his life and preaching is his passionate and

articulate gospel call that was never tempered, but cut through every hearer s heart with

force and precision. He was determined to reach all of the people in his charge with the

gospel regardless of their race or station in life. The practice and preaching of Samuel

Davies demonstrate that he had a truly Biblical understanding of the value and worth of

the human soul, and that his doctrine of man flowed out of his understanding of the

gospel.

" Samuel Davies was born to Christian parents on November 3, 1723.4 His mother

was a strong influence in his life, she named him after Samuel the prophet, and was

2

1 Davies, Samuel. Collected Poems of Samuel Davies (Gainesville: Scholars Facsimiles & Reprints,

1968) p. 102.2 Lloyd-Jones, D.M. Knowing the Times: Addresses Delivered on Various Occasions 1942-1977

(Edinburgh: Banner of Truth Trust, 1989) p. 263.3 Smith, Morton H. The Presbyterians Of The South, 1607-186 Westminster Theological Journal.(Westminster Theological Seminary, 2002. Volume 27:21) p. 26.4 Finley, Samuel. Samuel Davies in Sprauge, William B. ed., Annals of the American PresbyterianPulpit, Volume 1. (Birmingham: Solid Ground Christian Books, 2005) p. 140.


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determined to dedicate him to the Lord.5 Davies mother taught him his basic

education, then at about 10 years old he began to study away from home under a

Welsh Baptist minister named Rev. Abel Morgan. Little is known about his youth or his

conversion, but in his late teens he began studies as one of the first students at Faggs

Manor, where he was taught by Samuel Blair.6

" Samuel Davies struggled with illness and hardship throughout his life, suffering

from chronic consumption, probably tuberculosis. He lost his first wife to illness while

she was expecting their child.7 His life of suffering seems to have given him both a

caring sensitivity to others and a heightened sense of urgency for their souls. He was

determined to spread the gospel, often regardless of his own physical condition. As he

struggled with sickness, he closely identified with the sentiment of Richard Baxter; I

preach as I neer should preach again, as a dying man to dying men.8

" In July of 1746, at the age of 22, Davies was granted a probationary license to

preach in the Presbyterian Churches.9 In February of 1747 he was ordained as an

evangelist, and received permission to serve four congregations in and around Hanover,

Virginia.10 Eventually, he served as many as 14 congregations throughout the region,

3

5 White, Henry A. Southern Presbyterian Leaders 1683-1911. (Carlisle: The Banner of Truth Trust, 2000)p. 44.6 Finley, Samuel. Samuel Davies in Sprauge, WilliamB. ed., Annals of the American Presbyterian

Pulpit, Volume 1. (Birmingham: Solid Ground Christian Books, 2005) p. 140.7 Thomas, Geoffrey A. Samuel Davies and the God of Wonders in Triumph Trough Tribulation: Papers

Read at the 1998 Westminster Conference(Stoke-on-Trent: Tentmaker Publications, 1998) p. 124, 126.8 This quote is mentioned by Davies himself in a footnote to a sermon about sickness on page 229 ofDavies, Samuel. Sermons. Volume 3 (Morgan: Soli Deo Gloria, 1995) but its significance to Davies is alsoexplained in a memorial sermon preached after Davies death by his friend Richard Gibbons, this sermon

is published in the same series; see Volume 1, page 60.9 Pilcher, George W. Samuel Davies: Apostle of Dissent in Colonial Virginia. (Knoxville: University ofTennessee Press, 1971) p. 12.10 Finley, Samuel. Samuel Davies in Sprauge,William B. ed., Annals of the American PresbyterianPulpit, Volume 1. (Birmingham: Solid Ground Christian Books, 2005) p. 141.


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despite resistance from some government officials over his itinerant preaching patterns.

During this time there was tension between dissenters and the Church of England which

was the official state church in the middle colonies. Ministers had to receive permission

from the governing authorities to preach in any given location and could be arrested for

preaching outside of their assigned area.

" In Virginia, where Davies began preaching, many people had been recently

awakened under the preaching of men like George Whitefield and the Tennents. Many

also immigrated with ambivalent feelings towards the Church of England. Samuel

Davies came into this climate with a passion for souls, and the drive and ability to bring

people together. It has been said that he ...had more to do with the formation of new

churches and the settlement of ministers over them, than any other minister in the

colony.11

" Davies only served as pastor and preacher in Virginia for a relatively short time,

from 1747 to 1753, and then after returning from a fundraising trip to England, for the

College of New Jersey, from 1755 to 1759.12 During his short time of labor, his charge

grew extensively, when he left for England in 1753 five ministers were assigned to the

area he had served and the churches he had built up alone.13

" "When he was overseas, many people throughout England, Scotland, and Ireland

were exposed to his preaching. During this trip, through contact with the king and his

court, he was able to solidify the rights of dissenters to preach and carry out religious

4

11 Sprauge, William D. Memoir of President Davies. in Davies, Samuel. Sermons. Volume 1. (Morgan:

Soli Deo Gloria, 1995) p. 21.12 Bluford, Robert. Living on the Borders of Eternity. (Mechanicsville: Historic Polegreen Press, 2004) p.vi-vii.13 Pilcher, George W. Samuel Davies: Apostle of Dissent in Colonial Virginia. (Knoxville: University ofTennessee Press, 1971) p. 94.


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services without interference by the government in Virginia. His influence grew, as

crowds began to come to hear him preach throughout Great Britain. Demand for his

written sermons increased, and he was asked to prepare more of his writings for

publication.14

" Soon after he returned to Virginia in 1759, he was chosen to be the President of

the College of New Jersey. As a result of his ability to successfully fundraise, plant

churches, and bring people together, he was seen as an ideal candidate to lead the new

institution. As president of the college, he was known for his fatherly approach to

students, using a firm but caring method of discipline.15 After serving for a short time as

the president of the college, Samuel Davies died of an infection on February 4, 1761 at

the age of 36.16

Pastoral Ministry

" Throughout his life, Samuel Davies was able to build relationships with people from

many backgrounds. He was able to make contacts and build relationships with many

people during his trip to raise money for the College of New Jersey. He seemed to

move between different circles much more easily that most.17 While he was able to

achieve his objectives with kings and politicians, perhaps most striking in Davies life

was his treatment of and concern for African slaves. He went to great lengths to

5

14 Davies, Samuel. (Pilcher, Ed.) The Reverend Samuel Davies Abroad: The Diary of a Journey to

England and Scotland 1753-55. (Chicago: University of Chicago Press, 1967) p.130-133.15 Various Authors. Memoir of the Reverend Samuel Davies. (Boston: Massachusetts Sabbath School

Society, 1832) p. 118.16 Samuel Finley, Samuel Davies in Sprauge, William B. ed., Annals of the American PresbyterianPulpit, Volume 1. (Birmingham: Solid Ground Christian Books, 2005) p. 143.17 Pilcher, George W. Samuel Davies: Apostle of Dissent in Colonial Virginia. (Knoxville: University ofTennessee Press, 1971) p. 144.


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evangelize and aid those who were the least influential, and this serves to demonstrate

that he had a truly Biblical understanding of the value and worth of the human soul.

" It is evident from Davies writing and others writings about him that he was not

afraid to have close contact with slaves. He showed concern for both their spiritual and

educational needs, and was convinced that they were equal in capacity to other races.

He writes;

Your negros may be ignorant and stupid as to divine things... not for want ofcapacity, but for want of instruction... They are generally as capable of instructionas the white people.18

He made a concerted effort to teach local slaves to read and write, personally

instructing them.19 He wrote in a letter to a friend that the slaves wherever they could

get an hours leisure from their masters, would hurry away to my house.20 Davies

willingness to host, teach, and preach to slaves demonstrated an understanding of

human worth that was unusual for his time.

" Samuel Davies admired the slaves ability to sing praises, and enjoyed their style

of singing, he wrote in a letter:

The Negros, above all the Human Species that I ever knew, have an Ear forMusick, and a kind of extatic Delight in Psalmody ... the Psalms and Hymns ...enable them to gratify their peculiar taste for psalmody. Sundry of them havelodged all night in my kitchen, and sometimes when I have awaked about two orthree-oclock in the morning, a torrent of sacred harmony has poured into mychamber and carried my mind away to heaven.21

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18 Lambert, Frank. Pedlar in Divinity. (Princeton: Princeton University Press, 2002) p. 140.19 Pilcher, George W. Samuel Davies: Apostle of Dissent in Colonial Virginia. (Knoxville: University of

Tennessee Press, 1971) p. 115.20 Bilkes, Gerald. The Preaching of Samuel Davies in Reformation and Revival, (Reformation andRevival Ministries, Winter 2000, Volume 9) p. 123.21 Wilkey, Jay W. Music and the Making of the Nation: 1620-1776 Review and Expositor: Volume 73. p.33.


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This quote reveals several telling things about him. First, he valued and deeply

respected the unique musical gifts of the African slaves. Second, he was willing to take

slaves into his home as guests, and freely demonstrated the love of Christ through

hospitality. Finally, he was willing to give freely of his time and energy, and was not

inconvenienced, but rather blessed by the unconventional habits of his guests.

" There is also evidence that the slaves in the region recognized and respected

Samuel Davies care and concern for them. Samuel Finley writes about the French and

Indian War in 1755; It was apprehended that the negroes might join the Indians and

French; and Mr. Davies, who had perhaps more influence with them than any other

person, exerted himself to the utmost to prevent such a movement.22 As a result of

having built relationships with the slaves, he was able to convince them that there would

be no benefit to joining the French.

" This relationship is evident on his topical sermon On the Defeat of General

Braddock, Going to Fort Duqesnewhich was intended as a rallying cry for all of his

parishioners;

I would also address myself to you, negroes; and I hope you will regard what Isay, as you cannot but believe I am your friend. You know I have shown a tenderconcern for your welfare, ever since I have been in the colony; and you may askmy own Negroes whether I treat them kindly or not. Let not any of you think that itis all one whether the French take the country or not, for you will, at worst, beslaves still.23

It is significant that Davies is able to appeal to his own reputation in order to convince

the slaves that they should not join with the French. He would not have been able to do

this unless his interactions with his own slaves had been above reproach.

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22 Samuel Finley, Samuel Davies in Sprauge, William B. ed., Annals of the American Presbyterian

Pulpit, Volume 1. (Birmingham: Solid Ground Christian Books, 2005) p. 142.23 Davies, Samuel. Sermons. Volume 3. (Morgan: Soli Deo Gloria, 1995) p. 322.


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" Samuel Davies labors among the slaves were not without results, In 1757 he

testified to baptizing 150 adults and saw sixty black faces at the communion table.24

This shows that Davies and his church valued the souls of African slaves, and saw them

as equals in the kingdom of God. They were not only willing to educate slaves, but also

welcomed them as communicant members of the church.

" It is evident from his writing that he cared deeply for the African members of his

church, he wrote;

The number of those who attend my ministry at particular times is uncertain, butgenerally about three hundred, who give a stated attendance, and never have I

been so struck with the appearance of an assembly, as when I have glanced myeye to that part of the meeting house where they usually sit, adorned, for so ithas appeared to me, with so many black countenances eagerly attentive to everyword they hear and frequently bathed in tears.25

In his lifetime, Samuel Davies preached to and influenced a broad range of people, yet

he seems to indicate here that it is slaves that most capture his affections. He sees the

presence of slaves as an adornment in his church, as a beautiful addition to the body of

Christ.

" It is apparent that he understood the Christian pastors responsibility to

demonstrate that he shared the mandate of Christ expressed in Luke 4:18,

The Spirit of the Lord isupon me, because he hath anointed me to preach thegospel to the poor; he hath sent me to heal the brokenhearted, to preachdeliverance to the captives, and recovering of sight to the blind, to set at libertythem that are bruised.

It is the pastoral, spiritual, and practical care that Samuel Davies practiced towards

African slaves that truly reveals his understanding of the value of every soul, and shows

8

24 Lescelius, Robert H. The Great Awakening: A Pattern Revival in Reformation and Revival,

(Reformation and Revival Ministries, Summer 1995, Vol. 4, No. 3) p. 35.25 Quoted in Murray, Ian H. Revival and Revivalism. (Edinburgh: The Banner of Truth Trust, 1996)p. 12


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his understanding of the true responsibility of Christians. This also demonstrates his

understanding that true gospel ministry spreads beyond the pulpit and demonstrates

love through actions. Samuel Davies approach to slaves indicates that he was a

genuine pastor; his concern for his flock was exceptional.

Preaching and Writing

" Though Samuel Davies pastoral ministry reveals much about his understanding of

scripture and was instrumental in building the Presbyterian church in the middle

colonies, it is his preaching ministry that had the greatest affect. A three volume set of

his sermons was published soon after his death, and was at the time thought to be the

mostly widely read series of sermons in the English language.26 Though his preaching

is very gospel oriented, he was not afraid to address specific issues in the culture of his

day. He was concerned that his hearers both understood the gospel and how it ought to

be applied in daily life. Throughout his preaching several patterns can be seen that

constitute a doctrine of man and his approach to the specific issue of slavery.

" A starting point for a study on Samuel Davies preaching on the doctrine of man is

in his sermon The Rule of Equityon Matthew 7:12.27 In this sermon he establishes the

importance of how Christians relate to their neighbor, saying, ...though Christianity

begins with, and chiefly consists in our duty to God, yet it extends farther; it also

includes a proper conduct and temper towards men.28 He constantly reminded his

hearers of this fact, that their relationships to other people were a necessary reflection

9

26 Davies, Samuel. Sermons. Volume 1. (Morgan: Soli Deo Gloria, 1995) p. 27.27 Matthew 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to

them: for this is the law and the prophets.28 Davies, Samuel. Sermons. Volume 2. (Morgan: Soli Deo Gloria, 1995) p. 100.


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of the Gospel in their hearts, and that if that reflection did not exist, they should not

consider themselves Christians.

" One of the most striking themes in Davies preaching was his clear invitation to

slaves to repent and believe, and join the church as Christians. Davies preached a

stirring call in his sermon The Gospel Invitationon Luke 16:21-24;29 Come then, ye

poor Africans, come add yourselves to the guests at this divine entertainment; for yet

there is room for you, and you are as welcome as kings and princes.30 He had no

inhibitions about inviting slaves into the kingdom, he made it clear that ones station in

life had nothing to do with the gospel call. He also made it obvious to his more

privileged hearers that he valued the souls of the slaves as much as those of any other

person, regardless of their position in society.

" In his sermon titled Christians Solemnly Reminded of their Obligationson Joshua

24:22,31 Davies addressed the Africans in his congregation directly with the following

words:

Hence it follows, with regard to you, Negroes, that have been baptized in adultyears, that you have publicly professed, that you did truly repent of all your sins,that you did believe in Jesus Christ with all your hearts, with the Ethiopianeunuch; and that you did devote yourselves entirely and for ever to God, andengage in a course of universal and persevering obedience. And were yousincere in this transaction] You have publicly declared it both inwords and by asignificant action...32

10

29 Luke 16:21-24 And desiring to be fed with the crumbs which fell from the rich man's table: moreover

the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by theangels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes,

being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, FatherAbraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and coolmy tongue; for I am tormented in this flame.30 Davies, Samuel. Sermons. Volume 2. (Morgan: Soli Deo Gloria, 1995) p. 640.31 Joshua 24:22 And Joshua said unto the people, Ye are witnesses against yourselves that ye have

chosen you the LORD, to serve him. And they said, We are witnesses.32 Davies, Samuel. Sermons. Volume 3. (Morgan: Soli Deo Gloria, 1995) p. 598.


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It is interesting that in this sermon, Samuel Davies refers to the Ethiopian eunuch, not

because his story is particularly relevant to his text, but rather because as an illustration

it draws his African hearers into the sermon. This quote is a reminder to all of his

hearers that the gospel was intended to spread to all nations, and that beyond this it

was intended to make a complete and meaningful change in the lives of converted

believers. Beyond this, he again specifically reminds his African members that their

conversion is only genuine if it leads to significant action.

" Samuel Davies often said in his preaching that the gospel was for all peoples of

the earth. He regularly promoted the optimistic view that it would continue to penetrate

the nations. In his sermon on The Mediatorial Kingdom and Glories of Jesus Christon

John 18:3733 he writes, This gospel, poor Negroes, shall yet reach your countrymen,

whom you left behind you in Africa, in darkness and the shadow of death, and bless

(their) eyes with the light of salvation...34 He understood the reality of eternal death

which a pagan culture presented. He was missionary minded, and that he knew that

the gospel was the only hope to free Africa from its bondage to sin.

" He reinforces this theme, when he speaks about the day of judgement in his

sermon entitled The Universal Judgementon Acts 17:30-31.35 Davies made it clear that

there would be no second class citizens in heaven and that there would be complete

unity between races. He writes; Now Europeans, and Asiatics, the swarthy sons of

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33 John 18:37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that Iam a king. To this end was I born, and for this cause came I into the world, that I should bear witness untothe truth. Every one that is of the truth heareth my voice.34 Davies, Samuel. Sermons. Volume 1. (Morgan: Soli Deo Gloria, 1995) p. 316.35 Acts 17:30-31 And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: Because he hath appointed a day, in the which he will judge the world in righteousness

by thatman whom he hath ordained; whereofhe hath given assurance unto all men, in that he hathraised him from the dead.


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Africa and the savages of America, mingle together.36 Both in his view of church

membership, as has already been demonstrated, and in his view of the consummation

of the kingdom, there are no distinctions between races or classes.

" In a sermon on Religion and Patriotismon 2 Samuel 10:1237 Davies addresses

some of the problems within the institution of slavery directly, but it is not in the way that

many today would hope. When addressing the problem of the lack of Christian

education of both children and slaves he writes the following;

...you see swarms of prayerless families all over our land; ignorant, viciouschildren, unrestrained and untaught by those to whom God and nature have

entrusted their souls: you see thousands of poor slaves in a Christian country, theproperty of Christian masters, as they will be called, almost as ignorant ofChristianity as when they left the wilds of Africa...38

He demonstrated that he was not concerned about a social gospel or liberation

theology, but was only concerned with the spread of the one true gospel. He holds

masters responsible for this, for ensuring that their slaves are taught the truths of

Christianity.

" It is evident from this quote that Davies was first concerned about a pattern of

nominal Christianity that was prevalent in his day across the nation. Families that

claimed to be Christian did not live as Christians. Though the country was Christian in

name, the Gospel was not shared freely or lived out. He was deeply concerned that

slaves were perishing eternally, in slavery to sin and never knowing about the liberty

that could be found in Christ. He was concerned that Christian slave owners were

doing little or nothing to share the Gospel with their slaves.

12

36 Davies, Samuel. Sermons. Volume 1. (Morgan: Soli Deo Gloria, 1995) p. 530.37 2 Samuel 10:12 Be of good courage, and let us play the men for our people, and for the cities of our

God: and the LORD do that which seemeth him good.38 Davies, Samuel. Sermons. Volume 3. (Morgan: Soli Deo Gloria, 1995) p. 113.


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" It is also noteworthy that Davies often uses the adjective poor in referring to

slaves. Though it would not be appropriate to attach too much significance to this word,

it is beyond doubt that he had empathy for their situation. Perhaps in an effort to

connect with slaves, he also refers to Christ dying like a slave several times

throughout his sermons. 39 What is clear is that Davies made significant efforts to relate

to the slave population, he wanted slaves to understand that the kingdom was open to

them.

" It may appear that many of Davies sermons were topical, yet he was not in

essence a topical preacher. He did address current events and issues in his preaching,

and often in the titles of his sermons, but he used them to point to the overarching need

for salvation in Jesus Christ in order to avoid inevitable death.40 The simple message of

the gospel was at the core of every sermon that he preached, and he was able to use

many different elements of eighteenth century colonial society and events to point

people towards Christ. Samuel Davies was consumed by one goal, that all men would

come to Christ. This message is summed up in his poem, The Universal Call of God to

Repentance, which he based on Acts 17:30.41

Hark! from the skies the great commandSounds through the earth abroad;Repent, ye sons of men, repent;Return unto your God.

The times of ignorance are past,

The Gospel-day now shines:

13

39 The idea of Christ dying like a slave occurs at least nine times in the three volumes published by Soli

Deo Gloria.40 Bilkes, Gerald. The Preaching of Samuel Davies in Reformation and Revival, (Reformation andRevival Ministries, Winter 2000, Volume 9) p. 126.41 Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men every whereto repent.


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The sovereign Judge no more o-erlooks,But marks down all your crimes.

Sinners on thrones, in cottages,All on this guilty ball,

Whateer you are, whate

er you be,This charge includes you all

Come thousands then, come all mankindFall at your Sovreigns feet:With broken hearts, and weeping eyes,Approach the mercy-seat.

There sits the sin-forgiving God,And spreads his arms to all;There his free pardons deals abroad

To each who hears his call.42

It is clear from his work and its effects that Samuel Davies was passionate about

sharing the message of forgiveness. He felt deeply the call to spread the gospel, and

there was nothing that inhibited his carrying out of this call. He crossed through many

barriers to bring the message of repentance and faith: through social strata, government

interference, denominational politics, illness, and distance. In many cases, perhaps in

most of his ministry, he was battling with a combination of most of these obstacles. Yet

through all of this he was able to successfully bring the gospel to a broad audience.

Samuel Davies Position on Slavery

" Samuel Davies commitment to share the Gospel with slaves and to act as their

advocate is admirable, especially considering the society he operated in. It is difficult to

imagine that Davies push for literacy and education among the slaves, and his

promotion of their equal abilities, did not include a desire to see them advance. Yet he

was clearly not against slavery; he was a slave owner himself. He lived before

14

42 Davies, Samuel. Collected Poems of Samuel Davies (Gainesville: Scholars Facsimiles & Reprints,1968) p. 174.


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meaningful movements to abolish slavery, he died in 1761 when William Wilberforce

was not yet 2 years old. It is clear from Davies writings that he was not at all an

abolitionist.

" There are several instances where Davies establishes his position on slavery.

He wrote the following in a sermon on the duties of Christian masters;

The appointments of Providence, and the order of the world, not only admit, butrequire, that there should be some civil distinctions among mankind, that someshould rule and some be subject, that some should be Masters, and someServants.43

There is truth to this statement, but it is impossible to reconcile the injustices of the

eighteenth century institution of slavery and its practices of neglect, murder, and

kidnapping with biblical Christian values. It is unfortunate that Samuel Davies did not go

farther to address the injustices of slavery, yet clearly he genuinely cared for the slaves

in his community. He was concerned for their spiritual in physical welfare in a way that

was not ordinary for his time.

"Davies reveals the essence of his view on the issue of slavery in his sermon on

Romans 1:16-17,44 titled The Nature of Justification and of Faith in it. We can see here

that he is convinced that it is far better to be a Christian slave than a free heathen, he

writes, This happy discovery, poor creatures, you have met with in the land of your

bondage; and oh! if you make a proper use of it, it will make your slavery the greatest

blessing to you.45 Though his position may seem antithetical to a modern Christian,

Davies position is not without scriptural support, 1 Peter 2:18-19 says;

15

43 Moore, Peter N. World of Toil and Strife (Columbia: University of South Carolina, 2007) p. 39.44 Romans 1:16-17. For I am not ashamed of the gospel of Christ: for it is the power of God untosalvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the

righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.45 Davies, Samuel. Sermons. Volume 2. (Morgan: Soli Deo Gloria, 1995) p. 667.


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Servants, besubject to yourmasters with all fear; not only to the good and gentle,but also to the froward. For this isthankworthy, if a man for conscience towardGod endure grief, suffering wrongfully.

Peter teaches that even in unjust situations, a servant should submit to his master. The

idea of acceptance of earthly station continues through the writings of the Apostolic

fathers. Ignatius, Bishop of Antioch wrote concerning slaves that they should not seek

freedom, but rather ...let (slaves) submit themselves the more, for the glory of God, that

they may obtain from God a better liberty.46 This position on slavery is consistent

throughout much of Christian history, though there are admirable examples of Christians

who were instrumental in giving liberty to oppressed slaves. Daviesposition on slavery

itself is not without precedent or biblical foundation, though it unfortunately was tied to

an institution of slavery that was clearly reprehensible in many of its practices. "

Conclusion

" "Though the effect of his preaching ministry is undeniably far reaching, there are

elements of Samuel Davies pastoral work that are also unique and exemplary,

especially for his time. What shines through his life and preaching is his passionate and

articulate gospel call that was never tempered, but cut through to every hearer s heart

with force and accuracy. He went far beyond the normal societal boundaries of his

culture to reach people, regardless of their race or station in life. His presentation of a

clear and articulate gospel call shines through all of his preaching, regardless of its topic

or intended audience. It is evident from Samuel Davies ministry that he sought to live

to Gods glory alone, and that his dedication, zeal, and clear preaching are valuable

legacy for the church to remember.

16

46 Lightfoot J.B. and Harmer, J.R. The Apostolic Fathers: Greek Texts and English Translations of TheirWritings(Grand Rapids: Baker Book House, 1992) p. 197.


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Works Cited

Bilkes, Gerald. The Preaching of Samuel Davies in Reformation and Revival, (Reformation and RevivalMinistries, Winter 2000, Volume 9)

Bluford, Robert. Living on the Borders of Eternity. (Mechanicsville: Historic Polegreen Press, 2004)

Davies, Samuel. Collected Poems of Samuel Davies (Gainesville: Scholars Facsimiles & Reprints,1968)

Davies, Samuel. Sermons. Volume 1. (Morgan: Soli Deo Gloria, 1995)



Davies, Samuel. (Pilcher, Ed.) The Reverend Samuel Davies Abroad: The Diary of a Journey to Englandand Scotland 1753-55. (Chicago: University of Chicago Press, 1967)

Finley, Samuel. Samuel Davies in Sprauge, William B. ed., Annals of the American Presbyterian Pulpit,

Volume 1. (Birmingham: Solid Ground Christian Books, 2005)

Lambert, Frank. Pedlar in Divinity. (Princeton: Princeton University Press, 2002)

Lescelius, Robert H. The Great Awakening: A Pattern Revival in Reformation and Revival, (Reformation

and Revival Ministries, Summer 1995, Vol. 4, No. 3)

Lightfoot J.B. and Harmer, J.R. The Apostolic Fathers: Greek Texts and English Translations of TheirWritings(Grand Rapids: Baker Book House, 1992)

Lloyd-Jones, D.M. Knowing the Times: Addresses Delivered on Various Occasions 1942-1977

(Edinburgh: Banner of Truth Trust, 1989)

Moore, Peter N. World of Toil and Strife (Columbia: University of South Carolina, 2007)

Murray, Ian H. Revival and Revivalism. (Edinburgh: The Banner of Truth Trust, 1996)

Pilcher, George W. Samuel Davies: Apostle of Dissent in Colonial Virginia. (Knoxville: University ofTennessee Press, 1971)

Thomas, Geoffrey A. Samuel Davies and the God of Wonders in Triumph Trough Tribulation: Papers

Read at the 1998 Westminster Conference(Stoke-on-Trent: Tentmaker Publications, 1998)

Sprauge, William D. Memoir of President Davies. in Davies, Samuel. Sermons. Volume 1. (Morgan:

Soli Deo Gloria, 1995)

Smith, Morton H. The Presbyterians Of The South, 1607-186 Westminster Theological Journal.(Westminster Theological Seminary, 2002. Volume 27:21)

Various Authors. Memoir of the Reverend Samuel Davies. (Boston: Massachusetts Sabbath SchoolSociety, 1832)

White, Henry A. Southern Presbyterian Leaders 1683-1911. (Carlisle: The Banner of Truth Trust, 2000)

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Wilkey, Jay W. Music and the Making of the Nation: 1620-1776 Review and Expositor: Volume 73.

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samuel davies on slavery

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