September 2014

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He Seemed But a Little Boy

AlexanderArchibaldIt was only a year before that Archibald Alexander had been taken under care of the Presbytery of Lexington, Virginia.  He was young and extremely small in stature.  In our day, such a move of spiritual oversight is usually granted by a Presbytery after it has heard your personal testimony, what God has done for you in Christ in your spiritual life, and an expression of your call to the ministry. In the eighteenth century however, it included all  that, no doubt, and also a sermon preached before the presbytery.

On that occasion in October of 1790, Archibald Alexander stood before the esteemed members of this presbytery. The fact that the candidate before him had utterly failed to utter anything approaching a sermon, much less give any orderly address, didn’t seem to faze him.  He stood up, without any idea of what he was going to say, and delivered an exhortation which astonished everyone present.  In fact, after that occasion, he delivered “exhortation” after “exhortation” several times a week.

In the spring of 1791, Alexander was examined by the Presbytery of Lexington in his Latin and Greek knowledge.  He had prepared an exegesis upon an assigned topic, and read it to the brethren.  He delivered a speech to the Presbytery as well.  It was then moved that he be assigned a text to preach at the next meeting of the Lexington Presbytery.

alexanderArchibald01At that time, on September 20, 1791, the time had arrived for his proclamation before his elders, both in age and office, on the assigned theme, which was Jeremiah 1:7, “Say not, I am a child.”  And indeed, he seemed but a little boy, but the effect of his trial sermon, quickly put that to rest. There was authority in the proclamation of the Word of God.  It was no wonder then that at the next presbytery meeting in Winchester, he was licensed to preach the Word of God and the testimony of Jesus Christ.

Words to live by:  If you have an opportunity, attend a Presbytery meeting as a visitor soon, especially one in which a candidate is brought under care, or licensed for the gospel ministry, or ordained by one of our conservative presbyteries.  You will see the care which the church gives to its candidates, that they be sound in doctrine, proficient in the Westminster Standards, and practical in their understanding of their calling.  It will be a day well spent.

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He Went About Doing Good

Thomas Gouge is not a household name to countless American Presbyterians today, but maybe he should be, considering his ministering of good to all. Born September 19, 1605 (and some say September 29, 1609) in England, he was the oldest son of celebrated William Gouge, member of the Westminster Assembly which produced our Confession and Catechisms.

Educated in the finest institutions of his day (Cambridge), Thomas graduated in 1626. After a time of three years, and marrying the daughter of a prominent family of that day, Thomas was called to the St. Sepulchre’s Church in London, England, where for the next twenty-four years he preached and pastored the membership and surrounding area. Not only did he minister to their spiritual needs, but also to their material needs.

Catechizing the people every morning of the week, Thomas Gouge would distribute gifts among the aged poor on varying days of the week so as to encourage regular attendance upon his catechism studies. These monies came out of his own pocket. To those abled-bodied among the poverty-stricken members, he distributed flax and hemp for them to spin, paying them for their yarn to be worked into cloth. Often in selling them later, he took the financial loss himself.

All of these benevolent work, including his proclamation of the Word of God, came to an end when the Great Ejection of 1662 took place. Hundreds of Presbyterian clergy were ejected from their Anglican pulpits, including Thomas Gouge. Unlike many others, he simply entered another ministry instead of continuing on to minister in secret to  his pastor-less flock. With two or three other ministers, he raised a considerable annual sum of money, to make provision for the ejected ministers then in desperate need. Even when the Great Fire of 1666 devastated London and brought a considerable loss to his income, he still continued to live on less and distribute to those in real need. He believed full the promise of the Psalmist when the latter wrote in Psalm 37:26, “He is ever merciful and lendeth; and his seed is blessed.” (KJV)

Looking to minister in ever widening circles, he had a heart for Wales.  Traveling there, he went from town to town to find out whether there would be interest in teaching willing children to read and write in the English language, and—oh yes—be catechized, no doubt using the Shorter Catechism of the Westminster Assembly.  Great droves of children came under the influence of the Scriptures, along with their families. Rev. Gouge began to preach regularly to the families, until the prelates of the Anglican church forbid him to preach the Word.  So in addition to the catechism classes, he arranged for the Word of God to be translated and printed into Welsh to be given freely to  Welsh families.  Added to the Scriptures were Christian books in Welsh which he freely handed out.

He entered heaven on October 29, 1681, remembered widely for his character and conduct in times of persecution.

Words to Live By:
And let us not be weary in well doing, for in due season, we shall reap if we faint not.  As we have therefore opportunity, let us do good to all men, especially unto those who are of the household of faith.”  Galatians 6;9, 10 (KJV)

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Even His Name Spoke of Recognition

Born on  this 18th day of September of 1879,Clarence Edward Noble Macartney had one of those names that made you stop and think.  He grew up in  a Covenanter household, with his father, the Rev. John L. Macartney, being a minister in the Reformed Presbyterian Church of Northwood, Ohio.  As this town was the home of Geneva College, it was no surprise that his father taught at the new college as a professor of Natural Science.  When the college moved to Beaver Falls, Pennsylvania, the family moved with it.

But the father was not a well man. Plagued with a respiratory problem, he and the family moved to California for the warmer weather. In fact, twice there was a move in that state, and finally on to Colorado in 1896. There were teaching professions along the way for the father.

All this moving brought a series of schools, which did not stop for the young man Clarence during his collegiate years. They included: the University of Denver, the University of Wisconsin at Madison, Harvard, and Yale Divinity School. There was even a stint overseas in several countries. Finally, Clarence McCartney settled down at Princeton Theological Seminary, where he studied under B.B. Warfield, Robert Dick Wilson, and Frederick Loetscher.

The Old School Presbyterian theology called him away from the Covenanter denomination of his father and into the Presbyterian Church in the U.S.A.  Ordained soon after seminary, he held pastorates first in Paterson, New Jersey, and then in Philadelphia and Pittsburgh, Pennsylvania.

Macartney was no doubt a conservative in theology.  His Old School Presbyterian training at Princeton Seminary  had guaranteed that, along with his Covenanter background.  And he was to preach that famous sermon, “Shall Unbelief Win?” to counter the Rev. Harry Emerson Fosdick’s sermon earlier, “Shall Fundamentalism Win?”

In its early years, he was a member of the board of Westminster Theological Seminary.  One of his favorite professors at Princeton was Robert Dick Wilson, who was at Westminster for one year before death took him. But McCartney was opposed to the starting of the Independent Board for Presbyterian Foreign Mission as well as the Constitutional Union’s calls for a new church, if they couldn’t reform the church from the inside. Eventually, he would resign from the board of Westminster Seminary and remain inside the Presbyterian U.S.A. church, even while Machen and others were censured out of the church.  He would go to be with the Lord in 1957.

Words to live by:  It comes down to a simply question.  What is the definition of an apostate church?  J. Gresham Machen and others certainly believed that when nothing is done in the way of church discipline when essential doctrines of the faith have been denied, as was the case with the Auburn Affirmation, then that speaks of a visible church being apostate. Not one single signer of this affirmation was ever brought up on a charge of heresy. Who were brought up for violation of their ordination vows were conservatives like Machen, Woodbridge, Woolley, McIntire, and yes even a David K Myers, among others.  Pray for the purity of the church and  your church in particular. Don’t ever be silent when the truths of God’s Word, the Bible, are being attacked.  And stand for the faith once delivered unto the saints.

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A Post You Can Tell Your Children

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.

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Stepping outside of American Presbyterian history for a moment, here is an interesting interpretation as to how persecution worked to the advance of the Church in at least one chapter of church history. This particular passage is also a masterful summary of early Presbyterian history, drawn from the late 19th-century volume, Presbyterians, by George P. Hays (1892), pp. 42-44 :

Through the sixteenth century a few adventurers were settling in America, and stable institutions came with the seventeenth to attract the attention of European Protestants as they searched for some refuge from the persecuting power which they could not resist in France, could not fight in Spain, played see-saw with in England, overthrew in Germany, and displaced in Holland and Scotland.

France
Theodore BezaIf there had been no persecution in Europe, and the Protestant Church could have had freedom from state interference to fight its own battle before the general reason and conscience, the emigrants to America would perhaps have been more like the first settlers in California, or the first inhabitants in a new oil town. As it was, the intellectual conflict and the physical struggle came on together and intensified each other. Huguenot Synods were held in France, and then suppressed, and then re-allowed. The first regularly organized [Protestant] church [in France] was that of Paris, whose people elected John le Macon pastor, and had a board of elders and deacons, in 1555. In 1559 the first National Synod was held, and according to Calvin’s advice a regular system of Appellate Courts was organized. In September, 1561, Theodore Beza at the head of twelve Protestant ministers made their plea before royalty. It was claimed that there were then more than two thousand churches and stations. The origin of the name “Huguenot” is not known, but it is believed to have been at first a nickname which grew to honor by the character and conduct of its wearers. They had a stormy history. Francis I. was their enemy. Charles IX. (an effeminate boy in the hands of the Medicis) massacred them at St. Bartholomew. Henry IV., at heart a Huguenot, was a brave soldier and a brilliant man, but he turned Catholic for policy’s sake, and yet protected the Huguenots by issuing the Edict of Nantes. then followed Louis XIII. and Richelieu and Louis XIV. and the revocation of the edict of toleration in 1685. These last events came in the seventeenth century. The sixteenth century had demonstrated the advantage of Protestant emigration, and the seventeenth made it compulsory.

dortHolland
In Holland the struggle was between Protestantism and Phillip II. of Spain. These were the days of the Duke of Alva and William the Silent. To save their religion and their homes and drive out the Spaniards, the Dutch cut the dykes and submerged their farms beneath the sea. But through all this suffering they were organizing a people and defending a country that should, in time, give to the world the Protestant and Presbyterian results of the Synod of Dort. That Synod was the nearest to an interdenominational and ecumenical Synod of any held for the forming of Reformation creeds. It was called to decide the controversy between Arminianism and Calvinism; but the selection of the members made it a foregone conclusion that it would condemn Arminius and support the doctrine of Calvin. As a result the “Canons of Dort” are accepted everywhere as good Augustinian theology, and the Reformed Dutch Church of America, both in the earliest time and in the modern, is thoroughly and soundly Presbyterian. The early Dutch immigrants to this country brought with them their names of Consistory, Classis and Synod, with both ministerial and lay delegates, and between them and the Presbyterians there have never been any controversies in either theology or church government.

England
But the main center of American interest in European Presbyterians is found in England. Henry VIII. had married his brother’s widow, Catherine of Aragon. She was a kinswoman of Philip II. of Spain, and Philip and his nation were close friends of the Pope. When, then, the fickle, handsome, headstrong, and licentious Henry wanted to divorce Catherine and marry Anne Boleyn, he easily found his English bishops and universities ready to declare his marriage to his brother’s widow unlawful, but he found it very difficult, for political reasons, to get the Pope so to declare against that marriage that he might thereafter have a non-Catholic wife, and that Mary, his daughter by Catherine, should be an illegitimate child.

Henry cut the knot by declaring himself the head of the Church of England, and the English Church in no possible way subject to Rome. During all this time Protestant doctrines were spreading among the people, and this seemed to open an easy solution. But pure religion in England was not what Henry wanted. He and all the Tudors wanted to have their own way, without interference from parliament or the Church or the people. After the birth of Elizabeth, Anne Boleyn was beheaded to make way for the third of Henry’s six wives. The king now had two female children, one a Romanist and the other a Protestant. When he died, in 1547, he left Edward VI. by Jane Seymour, only nine years old, but an astonishingly precocious Protestant king.

knox_card03Under Edward the effort to reform the Church went on vigorously, but everybody was debating, as the chief point of controversy, “What is the scriptural form of government?” John Knox had been a private tutor for Hugh Douglas of Longniddry. The excitement occasioned by the martyrdom of Hamilton and Wishart turned his attention to Protestantism. St. Andrews is a picturesque city, rich in traditions from the Culdee period. At the call of the congregation of that city, Knox began preaching. With the capture of the castle of St. Andrews, Knox was sent a prisoner to the French galleys. After his release he, at one time, became Court preacher for Edward VI.

Romanism, Episcopacy, Presbyterianism, and Independency were now up for discussion. The controversy between Protestantism and Catholicism, under Bloody Mary, made all England a charnel house. Mary [Henry VIII.’s first daughter] was a Tudor and a Spaniard and a Roman Catholic; and the task of bringing back the British Islands under the control of the Pope of Rome was the one religious ambition of her life. How far her relentless persecutions [thus her nickname] were made more relentless by the sadness of her natural disposition, the want of an heir to the throne by her Spanish husband, her residence in England while her alienated husband lived in Spain, and her final loss of Calais, that last remnant of English territory on the Continent, may be hard to decide; but her persecutions filled Geneva, and all European Protestant cities, with English refugees and raised everywhere the question of some land where Protestants could have freedom. Just as she was moving, apparently, toward the destruction of her Protestant sister Elizabeth, Mary died.

[more from Dr. Hays next week!]

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