September 2018

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A Post You Can Tell Your Children
by Rev. David T. Myers

Her name was Grisell. Yes, I know that is a strange sounding name, but it was a Scottish name. She was born on December 25, 1665. That’s Christmas, you say.

But Scottish Christians then did not celebrate this day as the birth of Jesus. Grisell Hume was the oldest child of Patrick and Grisell Hume. You can see that she was named after her mother. She had 16 brothers and sisters! Talk about a large family. Her parents were from a royal line of ancestors in Scotland, and they lived in the main city of that nation, Edinburgh.

Both of her parents were Christians. Being a Christian in that time period meant that you were considered an enemy of the government. Despite that, her father continued to witness for Christ. For example,  you couldn’t even hold a Bible study in your home or field without the government soldiers coming in to arrest every one attending that meeting. Hearing of a government plan to place soldiers in every home of Scotland to better keep a watch over Christians in the land, Patrick Hume planned to protest that plan. Because of that, he was thrown into jail when his daughter Grisell was only twelve years of age.

It was at this time that Grisell began to visit her father in prison.The mother couldn’t go because she had the care of the family, and even if she could  have traveled, she would not have been given permission to see her imprisoned husband. But a twelve year old girl could get into the prison cell. In those visits, she carried under her garments a letter from her mother to her father, and carried back any messages the father had for her mother. Most of all, she was able to provide  him some comfort for  her father. After a year of being in jail, the father was let go, but he knew that it would not be for long.

When government orders came for his arrest again, Patrick  Hume wanted to flee to Holland, which was a safe location for religious people in Europe. But he wasn’t able to get there due to the many soldiers who were looking for him.  So he hid himself in the family burying place, a vault under ground near their church about a mile away from  his home. (Kids, ask your dad or mom to explain this place further) Placing a bed and bed-clothes there, he began to live there. His only visitor was again his daughter Grisell. At midnight, she would walk to the vault, with food which she had saved from supper, seeking to comfort  him with her presence, telling him the events from the family, including humorous incidents, and walk home around daylight, so no one would see her. Soon, this hidden place was not a good place to continue in for the health of the father.  (How would you like to live in a tomb?)  Finally he was able to escape to Holland, with his family joining him there after three years.  When King William and Queen Mary came to the throne in February of 1689, the reign of evil against Christianity was ended, and the whole family was able to return to Scotland.

Grisell, with her adventurous years behind her, married George Baillie on this day, September 17, 1692, to rear a family where Christ was honored. She continued to take care of her parents until they died and went to  heaven. She was the darling and comfort to her parents all of their lives.

Words to Live By: 
The fifth commandment in Exodus 2012 tells us “to honor your father and mother,” and Paul adds in Colossians 3:20 to “be obedient to your parents in all things, for this is well-pleasing to the Lord.” It is clear that Grisell Hume was a child who honored and obeyed her parents in the Lord. For this, she had a long life in return,  and served Christ all of her life.

Upon consulting our library, it appears we are missing a few issues of Rev. Van Horn’s work. So we must skip ahead a few questions in our presentation today, and do sincerely extend our apologies.

STUDIES IN THE WESTMINSTER SHORTER CATECHISM
by Rev. Leonard T. Van Horn

Q. 97. What is required to the worthy receiving of the Lord’s supper?

A. It is required of them that would worthily partake of the Lord’s supper, that they examine themselves, of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgement to themselves.

Scripture References: I Cor. 11:28-29; John 6:53-56; Zech. 12:10; I John 4:19; Rom. 6:4; I Cor. 11:27.

Questions:

1. How can we best prepare to receive the Lord’s supper?

First, we can best prepare to receive it by recognizing we are not worthy in ourselves. We do not come to the Lord’s table by any merit of our own. Second, we can best prepare ourselves by coming to it with a right relationship with our Lord. This would entail the putting off of things that are sinful according to the Word of God.

2. How can we examine ourselves as we come to partake?

We can examine ourselves by means of self-judgement of the following: our true sense of repentance; our true Godly sorrow for our sins; our love for Christ and for one another; our sincere desire to walk in obedience to the Word of God.

3. How can we best prepare regarding our attitude toward God?

We can prepare by being certain we have had adequate prayer and meditation. There should be, on our part, much prayer to Him that He might draw from us all possible adoration for Him.

4.How can we eat and drink judgement to ourselves?

We can participate unworthily by neglecting to prepare ourselves and by coming to the Lord’s table with known and unconfessed sin in our hearts.

5.How would God possibly punish us by our unworthy partaking?

He could punish us by sending upon us physical, mental and spiritual afflictions. When we come unprepared we are insulting God for it is His Table at which we are invited guests.

6.Should all be allowed to partake?

Only those should be allowed to partake who are believers and who are not living in any scandalous way before God. (Note Larger Catechism No. 172, 173.)

COMING IN A WORTHY WAY

This is always a problem for all of us. It was helped greatly by many of our Presbyterian forefathers by the use of the “Preparatory Service” in the churches. In many of our churches there would be two or three services held before Communion in which God’s people could find help to adequately prepare themselves. Maybe our churches of today should take note of such a custom.

How can we best come in a worthy way? We can come recognizing we must be quiet within our souls. There should be nothing of the trivial in our hearts. We should come looking at the Cross of Christ, knowing it was there He died for us. We should come with a sincere desire to confess all known sin in our hearts.

Our hearts should be lifted up to Him for the healing He has given us. As we come we should dwell on the terrible sins of our hearts that have been cancelled out because of His death. We should come singing our praises to Him for what He has done for us! Do you remember the words of Pilgrim when he saw the Cross?

“Thus far did I come laden with my sin;
Nor could aught ease the grief that I was in.
Till I came hither;
What a place is this!

Must here be the beginning of my bliss?
Must here the burden fall from off my back?
Must here the strings that bound it to be crack,
Blest cross!
Blest sepulchre!
Blest rather be the Man that there was put to shame for me.”

We should come remembering what He did for us and come with a sense of dedication to Him in our lives in the days to come. Bruce once said, “Look and behold in what estate your heart is in with God and in what estate your conscience is with your neighbor.” We should come witn the attitude of’ Hosea when he said, “Come, and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten and He will bind us up.” (Hosea 6:1). May God help us to always come to the Table in a worthy way, all to His glory.

Published By: THE SHIELD and SWORD, INC.
Dedicated to instruction in the Westminster Standards for use as a bulletin insert or other methods of distribution in Presbyterian churches.

It was on this day, September 15, in 1748, that a petition was brought before the Presbytery of Boston, seek to organize a church in Newburyport, Massachusetts, “after the manner of the Kirk of Scotland,” meaning, in other words, a Presbyterian church. One hundred years later, the Rev. Jonathan F. Stearns brought an historical discourse in connection with the centennial anniversary of the First Presbyterian church of Newburyport. The first portion of his discourse forms a convenient overview, in broad strokes, of what has been termed the First Great Awakening. I hope you will find this useful.
So pour a good cup of coffee and grab a bagel or donut and enjoy:—


DISCOURSE.

Psalm 78:2-7

I will utter dark sayings of old, which we have heard and known and our fathers have told us; we will not hide them from their children, showing to the generation to come the praises of the Lord and His strength and the wonderful works that He hath done; for He established a testimony in Jacob and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children; that they might set their hope in God, and not forget the works of God, but keep His commandments.”

The passage of Scripture just recited, no less than the present occasion, invites us to review and remember, that we may transmit to those who come after us, the history of God’s goodness to us as a people.

The planting of a Church and the gathering of a religious society, are among the most important events in the history of any community. What influences for good or for evil, will be shed abroad from the fruit and leaves of that tree! If a true Church, established upon true principles, maintaining the faith of the Lord Jesus, and built on Him, as its chief cornerstone, how salutary will be the effects of its existence. If a false or corrupt Church–a Church designed to inculcate false doctrine, or maintain the forms without the substance of the Gospel, how deplorable will be the consequences to multitudes! Such as the Churches are, in a given community, such, as a general rule, will be the character of the people at large.

The Church, whose first centennial anniversary we now celebrate, had its origin at a period of no common interest. The “Great Awakening,” which commenced about the year seventeen hundred and forty, is deservedly regarded as an era in the history of the Churches in New England. Then a change was begun in their character which is felt, far and wide, to this day,–a change which, we trust in God, will not cease to be admired and honored, till the dawning of the glory of the latter day shall dim, by its excess of brightness, all former communications of the light of heaven. As this Church was emphatically, and perhaps beyond almost any other in this region, the child of that remarkable impulse, it seems proper before proceeding to its own particular history, to take a hasty glance at the general features of the crisis at which it originated.

The first Churches of New England were established on the most strictly evangelical foundation. They believed and professed the great principles of the protestant reformation, with remarkable affection and strictness. Their corner-stone was the doctrine of justification by faith only, good works being the necessary fruits of faith, and thereby its evidence, but by no means the meritorious cause of salvation. They believed, as fully, in the necessity of a renovation of the sinner’s heart, by which its whole character and tendencies might be changed, the dominion of sin broken, the life of God in the soul enkindled, and the whole spiritual man created anew in God’s likeness. This change, ordinarily, not without means, but at the same time so employing these, as to impart to them no share in the glory of the great result. True piety, in their estimation, was a product of regeneration, and consisted, not in any outward performances, nor even in the most blameless outward morality, but in that inward conformity of the heart to God, that love to Him and communion with Him, of which outward goodness is but the necessary manifestation. Under the influence of these doctrines, preached earnestly by such men as Shepard, and Cotton, and Norton, and Mitchell, and Hooker, and Stone, “the word of God grew and multiplied;” and the preachers, themselves, full of the spirit of their divine message, could rejoice that they seldom preached, without some visibly good effect upon the hearts and consciences of their hearers, and without finding some, who had before been careless, beginning to inquire, “What shall I do to be saved?”

But this happy and very promising commencement was not destined to perpetuate its influence. The spirituality of the Churches began at an early day visibly to decline, and when the first century closed, there was great occasion, as the eye of Christian love looked abroad over the land, to exclaim, “How has the gold become dim and the most fine gold changed.” First, there was manifested a great decline of spiritual vitality. Religion became more a matter of profession, and form, and less an experience of the heart. Then the boundaries between the Church and the world became less distinct. Multitudes became members of the Church, who gave no evidence that they were truly regenerate. Church discipline was neglected. Immorality invaded the sacred enclosure. The preaching became less discriminating and pungent. The doctrines of the ancient faith, long neglected, and reduced in the minds of the people to a dead letter, were fast gliding away from the popular creed, and were on the eve of being displaced for another system.

Such was the condition of a large portion of the Churches of New England, when the great change to which I have alluded broke upon them in its power. Already had the morning star shone forth, in the great revival at Northampton, five years previous, under the faithful preaching of the old doctrines by the celebrated Jonathan Edwards. [*It is a fact worthy of special attention, that the same doctrine of justification by faith only, which in the hands of Luther was the life and soul of the Protestant Reformation, was, in the hands of Edwards, the means of imparting the first impulse to that great awakening, which revived to new life the decayed and slumbering Churches of this Country.] But the whole horizon began now to be illuminated. The whole land soon glowed beneath the brightness of the risen sun. Under the preaching of such men as Whitefield and Tennent, men evidently raised up to perform a special work, the impulse spread like electric flame. It stirred to its inmost depths the compact population of the larger commercial towns. It penetrated the interior villages. Churches which had long since “settled upon their lees” now began to feel within them a strange fermentation. Old respectability, proud of its decent forms, began to find the sceptre of its influence loosening in its grasp, and the legitimacy of its long dominion boldly questioned, by a race, professing to have been just now turned from darkness unto marvellous light.

The effect of this new impulse fell, as might have been expected, most heavily on the pastors of the churches. Secure of their support by the aid of the civil law, pledging all the real and personal estate, within certain geographical limits, for the fulfillment of their pecuniary contracts; and ministering to a people, not desirous of great pastoral fidelity, to the disturbance of their slumbering consciences, a large part of them had settled down into a dull routine of Sabbath day performances, and were spending their week day hours, when not employed in the preparation of their hasty discourses, in the improvement of their parsonage lands, the indulgence of their literary tastes, or in friendly correspondence and social intercourse with each other, and with those distinguished men in civil life who courted their society and respected their respectability, or sought to avail themselves, for their own purposes, of their unbounded influence. Many of the ministers of that day, it is supposed, were men who had never experienced, in their own hearts, the power of the faith which they professed to teach. Many had become very sceptical in regard to its fundamental doctrines. And even those who were at heart faithful men, and desired sincerely the spiritual welfare of their flocks, infected to a great extent with the surrounding atmosphere, had become over cautious, in regard to every thing like excitement in religion, and, to avoid offence, dwelt chiefly on those vague generalities, which at best play round the head but come not near the heart.

Upon a clergy so secure and slumberous, the great awakening burst forth like the shock of an earthquake. Some aroused themselves, like the five wiser virgins when the bridegroom came, and made haste to welcome the wonderful guest. Some at first acted the prudent part of bending to the storm, thinking to let it pass over them unresisted, and blow by. Others, really friendly to whatever was good and genuine in the work of grace, were yet alarmed by the evils which attended it, and, perhaps too much influenced by the opinion of some whom they deemed wise and judicious, run well for a little season and then were hindered.

It was not long, however, before the party lines among the pastors of the Churches became quite prominent. When the famous Whitefield first came to Boston, all the clergy there, and in the neighboring towns, with scarce an exception, welcomed him with open arms. A few years passed, and a considerable party among them had taken an entirely different view of his character and influence. His faults were magnified, his good depreciated. Pulpits were shut against him, and pamphlets warned the public to beware of his fanatical influence.

But it is not easy to stop an earthquake when it has commenced its motion, nor to stay the progress of a hurricane by the rebuke of human authority. The popular mind had been aroused, and the excitement could be quelled only by the voice of truth. Unfortunately for those who would restore the calm, truth was mainly on the side of their opponents. The people saw that the new doctrines, were, after all, only those which the fathers of New England taught, which were acknowledged in the confessions of faith of their own Churches, and in which, in childhood, they themselves had been instructed from the Assembly’s Catechism. They saw, too, that the effects produced by them, were, in the main, the legitimate results of those principles. And why then should the respected pastors of the churches wish to oppose the preaching of those doctrines, and the production of those effects?

The result was such as might have easily been anticipated. The coldness, which so many Christian ministers exhibited amidst the general fervor, led many to doubt the reality of their own conversion, and the sincerity of their professed attachment to the ancient faith; and what was doubtless true of many, soon began to be asserted boldly of the whole. The cord that bound the religious community together was now broken. The old decencies were despised as sheer hypocrisy. The influence of the pastors was no longer heeded, because the people had lost confidence in their sincere attachment to the cause of piety. Men of more zeal than knowledge now became, in many instances, the leaders of public opinion, and in the anarchy which must necessarily have ensued, all sorts of wild fire, mingling with the flame of newly kindled piety, burned unchecked till it became uncontrollable.

[The evils likely to result from the encouragement of ignorant laymen and youth destitute of all proper experience, to usurp the functions of the Christian ministry, were early foreseen and predicted by some of the most eminent promoters of the revival. But they had greater evils of an opposite character to contend with, and this fact neutralized, in a great degree, the influence of their admonitions. It is well known to all who are familiar with those times, that a prominent subject of controversy was the necessity of an educated ministry. The revival party insisted that grace in the hearts is of more importance than learning in the head; and their opposers, on the other hand, so magnified the importance of human learning, as to cast into the shade that of personal piety. Both were partly right and partly wrong. It must be said, however, in favor of those who seemed to despise education in their zeal for personal religion, that, of the two, they were contending for by far the more important point. It was the point likewise which, for a considerable time previous, had been most neglected. Had all the educated ministers of the community possessed the spirit of Colman, and Edwards, and Sewall, and Prince, no outcry would have been made, we may be sure, against human learning in the ministry–certainly no disposition would have been manifested to undervalue it, as an important collateral qualification. But the great dearth of such men at that important crisis, and on the other hand the violent opposition which the revival encountered from some, eminent for their intellectual attainments, produced, in many hasty minds, the impression, that great learning is unfavorable to ardent piety. Hence their confidence was transferred to another class, and the unskilfulness of their guides often led them lamentably astray.]

Far be it from me to approve the disorders and irregularities which attended that wonderful excitement. There was unquestionably much everywhere which the serious Christian must and ought to deplore. But what is the chaff to the wheat? The legitimate leaders in the sacramental host of God’s elect had declined their trust. The battle was for the inheritance, transmitted from the worthiest of fathers,–the inheritance of puritan faith, dearest of all others to the genuine New Englander. It was not so much a revolution, as a restoration, that they were now to contend for, not a conquest, but a recovery, of what had been insidiously stolen away, in an hour of forgetfulness. And should the people hesitate? In the absence of their regular leaders, they must lead themselves. In all their ignorance, they must march on, with such a degree of regularity as mere soldiers of the rank and file were able to secure. Who can wonder that there was little discipline among them? Who can wonder that the lawless mingled in their ranks, and obtained at times a temporary ascendancy? Who can wonder that the best disposed among them were chargeable with many things, which their posterity must censure, and which they themselves, when they had time for calm review, had occasion to deplore?

The prevailing spirit of that movement, was, we may not doubt, that of living Christianity. There was, truly, as those engaged in it believed, a glorious work of divine grace upon the hearts of individuals, and a glorious reformation accomplished in the Church at large. Great principles, long withdrawn from notice, and almost sunk into oblivion, were restored to their ancient supremacy. The faith, practice and experience of the puritans was revived. Religion flourished again. And as for the disorders, which unhappily attended its resuscitation, these were soon made to disappear before the power of intelligent and sober piety.

Words to Live By:
As the Rev. Bill Iverson is fond of saying, “God has no grandchildren.” By that he means that the work of evangelism must be done afresh in every generation. The Church can never afford to rest or to grow complacent. May we rise to the work that the Lord has given us to do; may the Lord of the harvest send out laborers into His harvest; and may we faithfully proclaim the saving Gospel of salvation in Jesus Christ alone.

To read the whole of A Historical Discourse commemorative of the Organization of the First Presbyterian Church, in Newburyport, delivered at the first Centennial celebration, January 7, 1846, click here.

If You Cannot Find a Suitable One, Write it Yourself
by Rev. David T. Myers

Catherine Vos was the wife of the famous Princeton Seminary professor of Biblical theology, Geerhardus Vos, and an author in her own right. Her daughter once said that the sentiment reflected in our title above summed up what her mother experienced as she sought to train up her children in the truths of the Bible.  She had gone though bookstore after bookstore looking for a book which would present the excitement and warmth of the stories found in the Bible. When she came up empty, she made it a life-long project to write one herself. And did she ever? The Child’s Story Bible originally was published in three volumes but has more recently been released as a one volume edition, as revised by her daughter.  No matter which one you purchase, this study has stood the test of time, in that it has been close to seventy years plus since it was first written.

Catherine Francis Smith married Geerhardus Vos in 1894 at Grand Rapids, Michigan, just two years after he had become the first professor of Biblical Theology at Princeton Theological Seminary.  They were married for 43 years and produced a family of three sons and one daughter.  One of the sons was J.G. Vos who studied at his father’s alma mater, Princeton Seminary, and became a Reformed Presbyterian minister.

The Child’s Story Bible is different from many children study Bibles in that it goes far beyond just treating a few of the major characters in the Bible. Catherine Vos’s book treats 110 stories from the Old Testament and 92 stories from the New Testament.  In every way, children are pointed to the gospel and the Redeemer of the gospel.

Catherine Vos would pass into glory on September 14, 1937, and was buried near the Vos summer home in Roaring Branch, Pennsylvania.  Her husband Geerhardus would join her in that small cemetery near the summer home twelve years later.

Words to live by:  If the readers of this devotional guide are parents of young children, there is no better means to “train up your children in the way they should go” (Proverbs 22:6) than by a daily reading of the Bible.  And for young children around the age of four and five years of age, and upward, the Child’s Story Bible an invaluable tool for that purpose.  The book employs the King James Version, and there are some pictures of Jesus which some readers might find objectionable.   But overall, this writer recommends it highly.

Keeping the Patriotic Fires Burning on the Altar of Liberty
by Rev. David T. Myers

Known as “the fighting elder,”  Andrew Pickens was one of those rare men who talked little, but let his actions do the talking for him.  And when he was done “talking,” there was no doubt in what he had “said.”

Born in Buck’s County in Pennsylvania on September 13, 1739, of Scots-Irish Presbyterian  parents who had emigrated to the colonies, Andrew Pickens received the common schooling which most everyone else possessed.  In 1752, his parents moved to Waxhaws, South Carolina where they stayed for a while until 1764.  They bought land in Abbeville County, South Carolina near the Georgia border, and established Hopewell Plantation. In 1765, Andrew married Rebecca Calhoun, and produced a number of children with her.  The number is actually disputed, with some saying over a dozen children, others ten children, and still others six.

He and his wife being Presbyterians, they cultivated the habit of family worship, with daily devotions and the singing of psalms.  In fact, it was said that he was “so Presbyterian,” that he would have suffered martyrdom first before singing an Isaac Watts hymn!  Church observances obviously played a big part in his personal and family devotion.  Eventually, he was elected to the office of ruling elder later in life.

Coming to the colonies right around the time of the American Revolution, he played a prominent role in winning independence in the southern colonies.  Beginning as a captain of the militia, he eventually became a Brigadier General in the Continental Army.  He saw action at Cowpens, Augusta, the Seige of Ninety-Six, and Eutaw Springs.  Like Marion and Sumpter, he was an outstanding partisan fighter.

After the war, he served in various ways in government, first in the state, and then for a term in the national congress.  He is buried at Old Stone Presbyterian Church cemetery in Clemson, South Carolina.  

Words to live by:  On his tombstone, it is inscribed that Andrew Pickens was “a Christian, a patriot, and a soldier.”  To some, the last two designations may seem contrary to the first one, that of a Christian. But some of God’s elect, like Joshua, and David, and the centurion of the gospels, these three descriptive names are not contradictory.  In fact, to those of us who enjoy the liberty which they in ancient and modern times have bought for us, we must be thankful for their service to God and country.  In fact, go to those who have served in our own military over the decades in your congregation, and thank them for their service.  Let us not just think of them on Memorial Day, or July 4th, but always through the year. And let us think of those on point today who are continuing to serve in harm’s way, and especially their families who are separated from them.

The Old Stone Church, The Westminster Abbey of the Upcountry. Home church of Andrew Pickens Family.

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