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2 (962) T H E J
C. Dickerson. It was during the latter's pastorate
that the old and new school controversy
shook the church and liually resulting in a division.
The church was divided also, Dr. Dickerson
going with the New School and lie v. Samuel
Templeton becoming the pastor of the Old
School church. Following Mr. Templeton came
his brother, liev. Joseph Templeton, W. G. liice,
.Liewis Uarbour, who afterward became a professor
in Central University of Kentucky. Mr.
Barbour was succeeded by the Rev. S. A. Mutchmore,
who afterward became prominent in the
Presbyterian Church in the U. S. A., both as an
editor and as the Moderator of the General Assembly.
In 1859 the two churches were united
under the pastorate of a young man just from
the Seminary, who for more than thirty years
was pastor in Bowling Green and who played
so large a part in the history of the Church
both in this State and elsewhere, Rev. Richmond
K. Smoot. During this pastorate the churches
were divided, and afterward united under the
pastorate of Rev. J. L. Caldwell, D. D., now the
President of the Presbyterian College for Women
in Charlotte, N. C. Since 188S the church
has had an unbroken record of prosperity, her
growth has been substantial and her progress
has been marked in no small degree. Following
Dr. Caldwell as pastor came Dr. J. W.
Stagg from 1892 to 1896, Rev. Martin Hardin,
D. D., as stated supply for one year, Rev. William
Irvine, D. D., from 1897 to 1908, and the
present pastor, Rev. Robert H. McCaslin, D. D.,
assumed the pastorate in October, 1908. The
First Presbyterian church is the largest and
oldest Presbyterian church in the county or any
adjoining county. It is the third oldest church
in Southwestern Kentucky. It ranks as the
fourth largest church in the Synod. During its
92 years it has contributed to all causes about
$489,000. It has been served by fifty-nine ruling
elders and fifty-four deacons. It has received
into its fellowship about 3,000 members.
It now maintains two large and flourishing mission
chapels, and a missionary pastor in Africa.
Only three times in the history of the Synod
has it met in Bowling Green, in 1835 when the
great Dr. Nathan L. Rice was the moderator, in
1879 when Dr. L. H. Blanton, the present stated
clerk of the Synod, presided as moderator, and
in 1896 when the Synod was presided over by
the Rev. William E. Keller.
The city where Synod convenes is one of the
most interesting and beautiful cities in Kentucky.
Here is located the Western Kentucky
Normal School, the Bowling Green University,
Ogden College, Potter Bible College and St.
n.l 1. _ f_ n mi ? ? "
^uiuwuia s i^oiiege. me city is iamous lor its
parks and shaded streets, its beautiful drives
and picturesque country surrounding the city.
Just outside the city limits is the old home of
Rev. Joseph Lapsley, made famous by Eliza
Calvert Hall, author of "Aunt Jane of Kentucky,"
and other popular books (who by the
way is a member of the First church), in her
charming story, "The House that Was a Wedding
Fee." For his services at the marriage of
Mr. Rumsey Skiles, one of the most prominent
men of the State and city, Dr. Lapsley was
presented with this magnificent old mansion
and forty acres of land. The house is still
standing and is called Lapsley's Hall. In one
of the parks are the old breastworks left by the
Confederate troops when they evacuated the
city. And all over the city are points of historic
interest.. The RTvnrr?n/>hinr? moatinn
? ? w lugvi/iU^ U1
Synod is to be a great home mission meeting.
Plans are being made for a very interesting
conference on this work, at which time addresses
will be made by distinguished laymen
from all parts of the Synod. It is fitting that
this home mission rally and the 110th Synod
V
PRESBYTERIAN OF THE SCJ
should be held in this church which has had so
much to do with the early home mission work
of the Presbyterian Church in the State, and
later with the work in Southern Kentucky.
RELIGION?THE REAL vs. THE VAIN.
By Rev. C. O'N. Martindale.
James 1: 26: "If any one thinketh himself (or
seemeth) to be religious, while he bridleth not
his tongue but deceiveth his heart, this man's
religion is vain. Religion, pure and undefiled
before our God and Father is this, to visit the
fatherless and the widows in their affliction, and
to keep oneself unspotted from the world."
In the world there are two types of religion,
that which is vain, and that which is pure, that
which is genuine, and that which is after all
but poor counterfeit. With both of these the
apostle deals.
1. What of the type of religion called vain?
1. Generically: A religion is vain that is empty,
that has "nothing in it" of vital goodness,
that is void of a good living content. It is lacking
that quality which "Makes Good." Mere
shell without kernel, a living on the surface
what is not in the heart beneath.
2. Specifically: Wherein the vanity or emptiness
of a so-called religion, a religion that is
false, consists?
1. The exponent of this type is self-opinionated,
and has much of sham in his makeup. The
individual thinks himself to be what he is not?
religious! And he seems to be somewhat in the
eyes of men which he is not in reality through
and through. Hypocrisy and parade are his
nature, whether admitted or not. In this instance
externals, outside appearances, bulk
large on the vision. Fine edifices, sweet music,
rare fiowers or incense, beautiful statuary or
pictures, velvet and gold vestments, the mere
form or ceremony of religion is everything to
this snrt nf fnllr A?/l ? 11 xl
nuioc tuau an, mejf
have an exalted opinion of themselves that nobody
but they have. They have much of "the
Temple Pharisee'' about them, think themselves
to be righteous and not as other men at all, a
peculiar genus to themselves; which indeed they
are, deceiving not a few.
2. The vain religionist exhibits the falsity or
emptiness of his claim to be religious by the fact
that, while he esteems himself or seems to be
religious before men, he withal has no bridle
upon his tongue. Instead of controlling and
rightly ordering his conversation, or arguments,
or addresses under God; he lets this unruly
member run away with his speech. He
speaks not advisedly with his lips. He is found
ever ana anon noting otUers' faults or sins
rather than one's own; questioning the sincerity
or propriety, the wisdom or the piety, of
others; censuring his fellowmen for their scandalous
errors without stint, while strangely
enough omitting to remark his own shortcomings
and transgressions. The check of the godly
rein is not on the ungodly member, pity to say!
And that is not all either.
3. The false religionist deceives his own heart
as to the highest interests. The tongue repeating
its glib paternosters, its chaste credos, its
eloquent orthodoxies, etc., has duped the heart
into utter quiescence, so that the sensibilities to
righteousness are no loncer an ink nnrl hnt
rather benumbed, bedrugged. He is self-deceived
at the worst point, at the point of his own
heart. No more difficult type of sinners on
earth are to be found than this for the gospel to
reach, much less save. Enwrapt in their own
righteousness they go to the front in church
with their rich apparel while the less conspicuous
brother or sister is left to take the back
seat. "While they keep back the wages due the
' II?1
OTH [October 11,;
bread-winners, the latter are left by hook
crook to get what food or clothing they can.
While such members of the church give way to
strife and to envy with one another, along with
this is not infrequently found, under the excuse
ui oeiug in me lasnion, a growing relaxation of
tue moral tone of society. Thinking that he is
somebody, sure enough, and others are scarcely
in it at all religiously, the religionist deludes his
own heart sorely. No penitent, confiding sinner
is he! Oh, no!
11. It is interesting to have an apostolic view
of what genuine religion is, and this is precisely
what James gives us in his epistle. This man
knew Jesus the Christ of Cod personally, intimately,
and he knew what sort of followers he
wanted to reveal him to the world; he tells us?
1. Essentially: The nature of true religion.
(1) It is necessarily, and fundamentally, and
primarily, the service of God. True worship.
llmrnf inn 4-/-v 4-1-* C?n!_ -? 1 * 1 1 *
^viuwun i,v? Lit*: uaviuui. i ins is muicaicu uy
the original word (Tlireskeia) translated "Religion"
in the text. One is "Religious" who is
a real worshiper of God, privately and publicly;
who knows God and does His will. It involves
both knowledge and obedience. Gives God the
highest regard and performance. He is one
who occupies a right attitude towards God
through Jesus Christ, which after all is but another
way of defining "service" as "worship"
or devotion to the Most High. It is a service
proceeding from the heart-centre and expressed
in the proper outward observances as occasion
may demand. Not a mere external or form or
ceremony; that and far more, seeking inside
and outside conformity to the will of the Lord.
As Jesus said, "God is a Spirit, and them that
worship Him must worship in spirit and truth."
(John 4:22-24.)
(2) It has its positive as well as its negative
sides, it is "Pure and Undefiled." It is of the
nature of true religion to be free from admixture
or adhesion of anything that soils, adulterates,
corrupts. Real religion is utterly devoid
of put-on-ness, it is sincere in its character,
or make-up, sure enough. In this sense James
says it is "Pure."
(3) But it is more yet. " Undefiled"; in its
contact with a world full of evil, the nature of
true religion is not defiled, as coloring matter
stains a cloth, or as mire besmirches a surface
upon which it is cast. Inwardly pure, outwardly
unstained. It doesn't change color as the
world changes. "Moreover, vital religion is of
this worshipful, pure and undefiled, nature" before
the eyes of our God and Father" in heaven;
it isn't living merely or chiefly "to be seen of
men," as in the case of vain religion. The religious
are those who live thus as under the scrutiny
of God rather than of man, those who live
pure and undefiled lives as judged by God our
? __ _
x ouici i tur as a lamer pitietn ms children,
so the Lord pitieth them that fear Him." It is
His pleasing and His favor, His standard and
His will, rather than man's, that is the prime
consideration in genuine religion. What does
God think of me? is of far more moment to me
than, what does man think of me? The soul of
religion is right here, if we but knew and observed
it.
2. Evidentially: The Proof of True Religion.
(1) One is religious who visits, literally, goes
to see with a view to look after, those most likely
to be neglected or imposed upon, the fatherless
and the widows, in their affliction. He is
one wno comes in close contact with the world's
afflicted ones in their affliction in order to help
and benefit them. The religious life is the one
that looks after, cares for (not merely "calls"
or even "visits," as commonly used; the Greek
term means more, even) provides for, those in
need or trouble; the one that has not only a