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August 25: The Five Articles of Perth (1618)

25 August, 2014 in August 2014 by davidtmyers | No comments

Usurpers, Pretenders, and the One True King.

It was an ancient issue in many respects. Who was the king of the church? Was it the king of the British Isles, or was it Jesus Christ? There was no doubt in the prelacy party that the first answer was the correct one. And equally in the Presbyterian church, there was no doubt that Jesus is the king of the church. What was a turning point between the Crown and the Presbyterians was the passing of the Five Articles of Perth on August 25, 1618.

It all took place at a General Assembly on this date in Perth, Scotland. Yes, it was the national assembly of Scottish Presbyterians. Yes, there were various elders from the church of Scotland. Yes, there were faithful Presbyterians who were relegated to inferior positions, without the possibility of voting, even though they were elders sent by their Presbyterian parishes.   Yes, there were many people present who were hand picked and not even ruling elders in the churches. The constitution of the Presbyterian Church of Scotland would be null and void in this gathering.

It was King James I who laid the five articles before the delegates. The five articles of this document were: (1) that Communion must be received in a kneeling posture; (2) Private Communion was permitted in cases of sickness; (3) Private baptism was permitted when necessary; (4) Children should be catechized and blessed by bishops (confirmation); and (5) Christmas, Good Friday, Easter, Ascension, and Pentecost were declared as holy days for the whole church.

Even though it was declared beforehand that those who voted in the negative against its adoption would have their names sent to the King for future action, actions such as the withholding of stipends, nonetheless forty-five ministers held to their convictions and voted in the negative. The total vote was 86 in favor to 45 against, and thus it was passed.  The Articles of Perth were confirmed by the Edinburgh Parliament on August 4, 1621.

Brian Orr, on his blog, “thereformation.info”, from which most of the above was used by permission, wrote in conclusion, “standing back a pace, it should be recognized that the Articles of Perth, and particularly the kneeling at Communion, affected the whole Church in a direct and visible way. Opposition was not total, but it was strong enough to give rise to a permanent nonconformist group within the church.  It also gave rise to the holding of conventicles in Edinburgh and other places in opposition to the new rites that signaled defiance of the king; and retribution followed.” (p. 3)

Words to Live By:
One of the blessings which we have in this nation of America is the separation of church and state. It is sadly true that this has been high-jacked by countless citizens to be equal to the separation of God and state. But in reality, it originally meant that no one religious denomination would be the one and only faith group recognized by the  government. Our early Scot-Irish citizens did not wish to see a repeat of England and Scotland’s state priority over the Church of England.  Let us as Christian citizens do our work of explaining this true meaning of the phrase “separation of church and state” among our neighbors and friends.

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August 24: The Great Ejection (1662)

24 August, 2014 in August 2014 by davidtmyers | 3 comments

A New Act Brings Mass Resignations

Suppose . . . just suppose now . . . that you as a minister, or your minister, had a certain time period to decide to renounce the ordination vows made at ordination, subscribe to a different set of doctrinal standards, promise to arrange the worship according to a different standard of worship, agree to be re-ordained by another ecclesiastical body, and do all this by a certain day, or be deposed by the spiritual authorities which had the approval of the government. Talk about change! And yet this was the way it was on this day in Presbyterian history, August 24, 1662 in the British Isles.

It was called officially The Act of Uniformity, 1662. Its longer title was “An Act for the Uniformity of Public Prayers and Administration of Sacraments and other Rites and Ceremonies and for the Establishing the Form of making, ordaining, and consecrating Bishops, Priests, and Deacons in the Church of England.” It was broken up into five actions; (1) to have a complete and unqualified assent to the newly published book of Common Prayer of the Church of England.  (In passing, most preachers and people had not even seen this newly published book.) (2) to subscribe to the Thirty-Nine articles of the Church of England; (3) to renounce the Solemn League and Covenant; (4) To renounce any attempt to alter the government of the church or state; (5) to receive ordination at the hands of a bishop in the Church of England.

Combined with other acts of this Church, it excluded anyone who was not in compliance with the above from holding civil or military office. Students at Cambridge or Oxford would not receive any degrees from such study, if they refused this act.

And all this was to take place before August 24, which date was the celebration of St. Bartholomew Day. Students of church history remember, as they did then, that this was the day of the massacre in France when Huguenots were slaughtered by the Roman Catholics. So, this was a day remembered “Black” St. Bartholomew”s Day.

It is estimated that some 2000 ministers were ejected from their pulpits and parishes, including their manses, with Anglican priests put in their place. The majority were Presbyterian (1,816), Independents (194), and Baptists (19). A similar procedure was enacted in Scotland, with 400 ministers ejected from the pulpits and parishes. In future posts, we shall treat some of these ministers who were ejected on that day.

Words to Live By:
Two years ago, in 2012, there was a ministry event of reconciliation by the Church of England at the 350th anniversary of the Great Ejection. We might be glad that such a meeting took place, but the real issue was, as Ian Murray put it, the issue on the nature of true Christianity. Let’s face it. True adherence to the gospel will require sacrifice. That is why all of us as believing Presbyterians need to be more in prayer and watchfulness for our respective Presbyterian denominations and local churches. What has been faithful and true in the past may not be the case for the present and future witness of your church, if church officers and members grow careless about the faith once delivered unto the saints. As Paul put it, “the things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” (2 Timothy 2:2)

Sunday Sermon
Two volumes, Sermons of The Great Ejection (Banner of Truth, 1962) and Farewell Sermons (Soli Deo Gloria, 1992), provide some of the gathered sermons preached by these pastors when torn from their congregations by the Act of Uniformity. The following words are a portion of the sermon brought by the  Rev. John Whitlock on that fateful day. (time and space do not permit the full text)

REMEMBER, HOLD FAST, AND REPENT.

Remember therefore how thou hast received and heard, and hold fast, and repent.—Rev. 3:3.

Beloved, when I entered on this verse in the course of my Friday Lecture, I little thought that I had so short a time to preach among you. I hoped I should have enjoyed some further opportunities for some few weeks, at least as long as the Act of Uniformity allows. But it has pleased God by His wise and holy providence to order it otherwise. I being suspended from preaching here from this day forward, for nonconformity. How far rightly or legally on man’s part, I shall not dispute, but leave to the righteous God to determine. I desire that both you and I may not eye man, but God, in this dispensation. I did not think to have preached my Farewell Sermon to you from these words, but having begun this text, and finding the matter of it so seasonable and suitable to this sad occasion, I shall by God’s assistance proceed in the handling of it.

Since it is probable that I shall preach no more to you, I judge it very seasonable to leave the exhortation in the text with you, to call upon you to remember what and how you have received and heard, and to hold fast those wholesome truths you have heard, and those precious ordinances (at least the remembrance, impressions, and gracious effects of them) that you have enjoyed and been privileged with. Also, to repent of those sins, which have provoked, and may further provoke God to come on us as a thief, to take away many of His ministers from among us. . .

. . . The silence of ministers calls aloud on us all to humble ourselves under the mighty hand of God. It bids us to repent of our sins, the causes of God’s judgments. It calls on you to prize and improve ministers and ordinances, better, if God shall continue, restore or further afford them to you. Yes, ministers’ silence should cause people to speak the more and louder to God in prayer for the continuance and restoring of ministers and ordinances to them. When you do not hear so much and so often from God in preaching, let God hear the more and oftener from you in prayer. Ply the throne of grace. Give God no rest till He make Jerusalem a praise in the earth. And as our silence should make you speak the more to God, so also the more and oftener one unto another in holy conference, to provoke to love and to good works. And I beseech you, brethren, pray for us. Whatever God may do with us, or whithersoever we may be driven, we shall carry you in our hearts; and when and while we remember ourselves to God, we shall never forget you, but present you and your souls’ concerns daily unto God at the throne of grace in our prayers. And we earnestly beg this of you, as you would remember what we have spoken to you in the name of the Lord, so you would remember us to God, and let us have a room and share in your hearts and prayers. When you get into a corner to pour out your hearts before God, carry us to God upon your hearts. Do not forget us, but lift up a prayer to God for us, your (we hope we may say) faithful, though weak, unworthy ministers, who have laboured among you in the Word and doctrine.

I shall say no more, but conclude with these two Scriptures: ‘And now, brethren, I commend you to God, and the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified,’ Acts 20.32. The other Scripture is that request of Paul to, and prayer for, the Hebrews in Chapter 13.18-21: ‘Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.’

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August 20: Lady Ann Lindsay

20 August, 2014 in August 2014 by davidtmyers | No comments

The Holy Example of a Godly Mother

August 20, 1700

The times of the seventeenth century in Scotland for Scottish Christians were enough to try one’s soul. Throw in a persecuting king and government against Presbyterians, and you have a trying time. Throw in ejected pastors from their pulpits and parishes, and you have  a trying time. Such was the period of our post today.

Our character today is Anne Lindsay. This Christian wife and mother was one of those few mighty and noble individuals whom God had chosen as His own. She had a position of wealth and influence, and so was known as Lady Anne Lindsay, the Duchess of Rothes. Born into this position, she would use it for God and His glory.

Her father and mother were godly in all aspects. Her father was a man of great position in Scotland’s government, namely, that of lord high treasurer. But he was also a man of sound religious principle and a steadfast supporter of the Reformation. Told to renounce the Covenants of Scotland, he refused by saying that he was taught not to do evil that good may come. He resigned his position over the matter and lived out his years at his home.

Anne Lindsay’s mother was eminent for her virtue and piety. Seeing what happened to her husband for righteousness sake, she responded that they would trust God that He would provide for them in dark days.

Into this family, Anne was born. She enjoyed the benefit of a Presbyterian education and conviction in her earlier years. She would continue to adhere to it in every circumstance, in adversity as well as in prosperity. Especially was this commitment difficult, given that her husband was an unbeliever, and a government official in the kingdom of King Charles II. She found herself in circles which hated the Covenanter cause. But she continued to both support those Presbyterians who were ejected for their faith as well as worship herself out in the fields of those ejected ministers when and where they preached the Gospel.

Both daughters of this  union, as well as a son, followed the faith of their mother.  They continued on the godly line of their mother.

Lady Anne Lindsay would enter into the joy of the Lord, dying on August 20, 1700.

Words to Live By:
The original author who wrote the book Ladies of the Covenant, closes out her story by applying it to godly mothers everywhere, in these Words: “From their offspring in infancy constantly under the care (of mothers), and afterward in childhood and youth more frequently in their society than in that of the other parent, mothers have a more powerful influence than fathers in forming their character, and how often, as must be known to all who are but slightly acquainted with Christian biography, have those who have been distinguished in their day for piety and extensive  usefulness in the church and in the world, had to trace their piety and their usefulness to the instructions, counsels, and admonitions they had received in their first and more tender years, from their God-fearing mothers.”  Our response? Solomon answers in Proverbs 31:28 – 30 “Her children rise up and bless her; Her husband also, and he praises her, saying ‘Many daughters have done nobly, But  you excel them all.’ Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised.”

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August 19: Scottish Commissioners to the Assembly

19 August, 2014 in August 2014 by davidtmyers | No comments

It was on this day, August 19, in 1643 that the General Assembly of the Church of Scotland nominated and elected five ministers and three ruling elders to serve as non-voting members of Westminster Assembly.

The Westminster Assembly had convened its historic meeting in July 1, 1643, for the initial purpose of revising the Thirty-Nine Articles of the Church of England. During the course of the first three months, two events stood out. First, the Solemn League and Covenant were adopted by the Assembly. Second, and this is the topic of this day’s post, the Scottish commissioners arrived to, “put the sickle into the great harvest” then coming into fruition.

Earlier, the Assembly of the Church of Scotland had responded to the call of the English church by nominating a number of commissioners to go to England, join the Westminster Assembly as non-voting members, and unify believers in both kingdoms in the common faith of the two churches. Those nominated included six ministers by the names of Robert Baillie, Robert Blair, Robert Douglas, George Gillespie, Alexander Henderson, and Samuel Rutherford.  Blair and Douglas never attended the meetings, for reasons unknown to us. The  ruling elders commissioned by the Church of Scotland were Archibald Campbell, John Campbell, John Elphinstone, Charles Erskine, Archibald Johnston, John Kennedy, John Maitland, Robert Meldrum, and George Winram. Of these elders, Kennedy and Meldrum never attended any sessions, again, for reasons unknown to us. Of the remaining elders, Archibald Campbell, and George Winram attended only one year of the sessions. The rest of them were actively involved and attended the sessions of the Assembly anywhere from three years to six years.

westminsterabbey1647The purpose in so naming these men to this work was simple and direct. It was “to repair unto the Assembly of Divines and others of the Church of England now sitting at Westminster to propound, consult, treat, and conclude with them in all such things as may be conductive for the setting of the so much desired union of this whole island in one Form of Government, one Confession of Faith, and one Directory of the Worship of God.”

When the first three Scottish elders arrived on September 15, 1643, in the persons of Alexander Henderson, George Gillespie, and John Lord Maitland, they were welcomed with great kindness and courtesy. In fact, they were officially welcomed with three sermons by the English divines!  When did we who are elders ever show up at a Presbytery or General Assembly meeting, and find ourselves welcomed by the delivery of three addresses, presented for the occasion of our arrival?  But as some of our previous posts have shown, and as future posts will prove, the presence of these Scots did accomplish that putting of the spiritual sickle into the great spiritual harvest of souls in both kingdoms.

Words to Live By:
As we read of the Scottish delegates, we cannot help but praise God for the gifts of Alexander Henderson, Samuel Rutherford, and George Gillespie.  These men were spiritual giants in the faith and faithful pastors to the people of God.  We have treated of them and will again in these posts. But then again, when we read the name of another—that of John Lord Maitland, the first Duke of Lauderdale, our spirits are saddened, for we know the end of his story as well.  This elder who sat through years of Assembly speeches and conversations, nonetheless ended up a terrible persecutor of the Presbyterians in Scotland in later years.  He showed his true colors at the last. There may very well be a Judas Iscariot in many a visible church. How we need to pray for one another. How we need to encourage one another. How we need to teach one another. As John put it, “beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” (1 John 4:1)

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August 17: “Six Johns”

17 August, 2014 in August 2014 by davidtmyers | No comments

Dangerous Times Demand Vigorous Faith

The Protestant Reformation had been a long time in coming to Scotland. But finally, that reformation which had begun in Germany and Switzerland under Martin Luther and John Calvin hit the shores of Scotland under the spiritual leadership of John Knox. His presence was not without its suffering. which we have seen thus far in these pages to Knox and other Protestants before him. But in 1560, members of the Protestant faith took control of the Scottish Parliament. Then, Knox and others wanted a Protestant nation from the top down. And this Reformation parliament agreed, instructing Knox and six other ministers to prepare a creed summarizing of the faith and life of the Scottish church.

This group of ministers led by John Knox had met before to hammer out a book of discipline for the Kirk. Their names were: John Winram, John Spottiswoode, John Willock, John Douglas, and John Roe. Along with John Knox, they were famously known as “the six John’s.” They returned back to the Parliament with the doctrinal statement after just  four days, on August 17, 1560. Obviously, they were at home with the Scriptural truths and texts within this document.

It consisted of twenty-five chapters, supports with Scriptural texts, strengthened by words such as “cleave, serve, worship, and trust.” They had to be some knowledge of church history by its readers in the distant past, as it condemned the heresies of Arius, Marcion, Eutyches, and Nestorius by name. Obviously, Roman Catholicism was thoroughly denied in the confession. It was read twice, first to the Lords of the Articles, and second to the whole Parliament, with members of the “Six John’s” standing up to answer any and all protestations. Very few were enunciated. The votes of every member of the Parliament were then recorded. While there were a few negatives, the majority in the affirmative was clear and strong. Scotland has a Reformation Creedal standard.

Two acts, as John Knox wrote in his History of the Reformation, were passed in additions to the Scots Confession. The one was against “the Mass and the abuse of the Sacrament, and the other against the Supremacy of the Pope.” (pg. 233) All laws at variance to the Reformed faith were set aside.

The entire Scot Confession of 1560 can be read online here.

This Reformation Confession would provide the spiritual foundation of the Scottish Reformation until the Westminster Confession and Catechisms would replace it in 1648.

Words to Live By:
This author in his forty years of ministry within Presbyterian churches has often heard visitors, upon hearing of our Confessional Standards, reply that they hold to “no creed but Christ.” Now that succinct statement sounds good, but in truth even the apostate would affirm it.The only difference would be that his “Christ” is very much different from the Christ of the Bible. And that is the reason why a Confessional standard is needed by the true church today. To be sure, it is never held above the Bible. It is always a subordinate standard. We receive and adopt it as elders of the church. We look upon it as a summary of the teachings of the Old and New Testaments.  Reader, if you haven’t cracked open its pages for a long time, spend some time this week in reading again its chapters. You will be thankful again of this historic standard of our Presbyterian and Reformed churches.

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