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The Holy Example of a Godly Mother
by Rev. David T. Myers

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.”

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

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are his ordinances, especially the word, sacraments, and prayer; all of which are made effectual to the elect for salvation.

Scripture References: Matt 28:19, 20. Acts 2:41, 42.

Questions:

1. Who communicates these benefits to the believers and what are these benefits?

Christ communicates these benefits for such is His responsibility. These benefits are everything that Christ purchased for the elect both here and forever.

2. How are these benefits communicated to the believers?

These benefits are communicated to the believers through mediation by Christ as He works through the ordinances.

3. Why do we call the benefits of redemption “His ordinances?”

They are called His ordinances because He instituted them in His Word and He is the Head of the Church.

4. Why does this Question state “especially the word, sacraments, and prayer …. ?”

These three are stated because they are the chief outward means of communicating the benefits of redemption. This is taught in Acts 2:42. It does not mean that the other means are not important. It simply means these are more important.

5. Why are these called “outward means”?

They are called outward means to distinguish them from the inward means such as faith and repentance, those mighty inward means of the Holy Spirit.

6. What do we mean by “salvation” in this Question?

By salvation in this Question is meant the complete doctrine of salvation. It means the beginning of deliverance from sin; the possession of new life and its resulting happiness in this life; the living unto God day by day; the blessedness which is to come when the believer gets to glory.

THE MEANS OF GRACE

When we hear these words, we are to think immediately of the Word, the sacraments and prayer. We do not think of them as the Roman Catholic Church thinks of them, that of rites which have the power to confer grace. Rather, the Reformed Faith has always thought of them as those means appointed by God for the purpose of conveying grace. The manner of conveying the grace comes through the power of the Holy Spirit.

The difficulty for the believer always comes when he does not make the proper use of the means of grace. Whether by disuse, or whether by a lack of use, the resulting effect will be a life that is not pleasing to the Lord. It is especially true in this day of the church that a proper use of the means of grace be made. Peter writes, “That ye may be mindful (care for) of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: Knowing this first, that there shall come in the last days scoffers, walking after their own lusts.” (II Peter 3:2, 3). The time has come when believers must make a proper use of the means of grace in this day of apostasy in the church.

How can we best make use of the means of grace? First, we must be persuaded that it is important that we know them and make use of them. We must realize they come from God, that their efficacy depends solely on God, not on man nor the church. This is one of the greatest dangers facing us today, this false view of the means of grace.

Second, we must prepare ourselves for their use in us. We cannot expect God to work in unprepared hearts, hearts that are harboring sin. We must prepare ourselves for their use by saying with Paul, “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world.” (Titus 2: 12)

Third, we must make use of the means of grace. To make use of them we must use them! We should ever study the Word, making sure that each day finds us giving time to it. We should never miss an opportunity to partake of the Lord’s Supper and we should always keep our covenant vows made at baptism. We should pray without ceasing, knowing full well that a life void of prayer will be a fruitless life.

May God help us to recognize the means of grace as essential to our spiritual well-being!

Published by The SHIELD and SWORD, INC.
Dedicated to instruction in the Westminster Standards tor use as a bulletin insert or other methods of distribution in Presbyterian churches.

Vol. 6, No. 5 (May 1967)
Rev. Leonard T. Van Horn, Editor.

A good reminder was we prepare our hearts for times of worship this Lord’s Day:

“What is the reason there is so much preaching and so little practice? For want of meditation.  Constant thoughts are operative.  If a hen straggles out from her nest, she brings forth nothing, her eggs chill; so, when we do not set abrood upon holy thoughts, if we content ourselves with some few transient thoughts and glances about Divine things, and do not dwell upon them, the truth is suddenly put off, and does no good.  All actions require time and space for their operation; if hastily slubbered over, they cool; if we give them time and space, we shall feel their effects: so, if we hold truths in our mind and dwell upon them, there will be an answerable impression; but, when they come like a flash of lightning, then they are gone, and we run them over cursorily.
That truth may work, there are required three things,
(1) sound belief,
(2) serious consideration,
and (3) close application:

Lo this, we have searched it, so it is; hear it, and know it for thy good. (Job v. 27).”

[Thomas Manton, Sermons on Psalm 119, vol. 2, p. 325.]

A Calvinistic Evangelist
by Rev. David T. Myers

Imagine your mother dying when you were an infant.  Then imagine your father dying when you were only eight years of age.  How difficult your upbringing would be.  In the case of little Daniel Baker, who was born on August 17, 1791, he could only look with sadness at his playmates who had loving parents to watch over them.  But Daniel  had a heavenly Father who watched over  him and was preparing him for great things in the kingdom of God.

Reared by a godly aunt, Daniel came to a knowledge of Jesus as Lord and Savior around 14 years of age.  Soon afterwards, he felt the call to be a preacher of the Word.  Receiving an offer of a scholarship to Hampden-Sydney College, he made a public profession of faith and joined the Presbyterian Church.  His spiritual attainments affected his fellow students there as well as at Princeton University to which he transferred.

Upon graduation, he was interested in enrolling at the Seminary, but instead placed his education under the Rev. William Hill of Winchester, Virginia.  While there was much lacking in this overseership, his self-study in the Westminster Shorter Catechism brought him to the place where the local Presbytery ordained him to the gospel ministry.

One of his greatest blessing was a godly wife in Elizabeth McRobert, who bore him several children as well as helping him in his ministry.  He started his ministry as a pastor, but usually revival broke out under him.  Thousands came to the Lord, not only from the local church, but from those around the church.   He decided to become a full time evangelist.

It must be remembered that Daniel Baker was a Calvinist evangelist.  He didn’t resort to producing the right emotional effect, but simply preached the whole counsel of God.  And the Lord added to the church such as should be saved.

The last part of his ministry took place in Texas from 1850 on.  There he preached the same gospel, with the same effects.  He died in 1857.

Words to live by:  Before Daniel Baker passed away, he called  his son to make sure that the epigraph on the tombstone read clearly, “Here lies Daniel Baker, Preacher of the gospel, A sinner saved by grace.”  Let us be known in life and death as Sinners saved by grace, God’s grace.

Pay Attention!

A bit astray from anything Presbyterian, but this is an interesting story that I had noted in an old issue of Christianity Today [original series, 1930-1949]. Adolf von Harnack was a noted Lutheran theologian and church historian [1851-1930]; not one to emulate in his theology, but an interesting fellow, nonetheless.

LIBRARY OF ADOLF von HARNACK

The library of the great German theologian, Professor Dr. Adolf von Harnack has been bought by the Prussian Ministry for Public Worship and divided between the National Library and the theological faculty of the University of Berlin. Amongst the treasures of this collection is a very costly edition of the works of St. Augustine on parchment, which came into the possession of Professor Harnack in a strange manner. He was one day buying oranges in the market-place of Messina in Italy when his attention was attracted by the paper in which the fruit-seller packed his wares. A brief examination convinced him that the parchment belonged to a very rare edition of St. Augustine’s works. He bought up all the packing paper and as it happened that von Harnack was the first customer for whom the paper was used, he came into the possession of the complete edition.

[excerpted from Christianity Today, 3.8 (December 1932): 24.]

Lesson learned: Get to the market early! Or, on a more obviously spiritual note, I am strongly convinced that the Lord expects us to watch daily to see His hand at work, to see His blessings as they transpire, to see how He convicts us of sin and brings us to repentance, to watch carefully to see His every provision, and most importantly, to live in continual praise to our God for all that He does for us.

The Covenant Daughter Who Saved Mount Vernon
by Rev. David T. Myers

Born August 15, 1816, Ann Pamela Cunningham had all the luxury of wealth in Laurens County, South Carolina. Her parents, Robert and Louisa Cunningham, were thus enabled to offer many refinements to their daughter with their upper class environment. But their saving faith was not lacking either, as they were members of Liberty Springs Presbyterian Church, now a member of the Presbyterian Church in America (PCA). Ann Cunningham was a covenant daughter.

When Ann was a teenager, she was thrown from a horse, which in turn left her with chronic pain the rest of her life. To ease that pain, Ann received regular treatments from a Philadelphia specialist, Hugh Hodge, brother of Charles Hodge! On one of those trips, her mother and Ann were returning to South Carolina on a steamer traveling on the Potomac River. Awakened by the sound of the ship’s bell, Louisa Cunningham walked to the deck to find out the reason for her interrupted sleep. Evidently the captain was in the habit of sounding the bell in honor whenever he passed the home of our first President. Louisa looked ashore to discover the ruin and desolation of Mount Vernon. Distressed by what she saw, she communicated to her daughter Ann in a letter to make this her calling in life, despite her disability.

And so, a life work was impressed upon the crippled daughter to restore George and Martha Washington’s house by the raising of funds and people to bring the historical site back to prominence. She became the chief leader of what became known as the Mount Vernon Ladies Association.

Our readers might remember that all of this occurred right before the War Between the States in 1861 – 1865, But fund raising continued all throughout this period, from both private and public sources. Mount Vernon was preserved for the American people. Today, the property is still under the oversight of this same Ladies Association.

In 1874, she was forced through her deteriorating health to give up the duties of being the leader of this movement. She died the following year.

Words to Live By: To our women subscribers, what ministries do you have in the cities and towns in which you live? As God’s Spirit gives you strength, why not make them a spiritual calling in addition to your home. The family is your first duty. But this can be a second area of ministry. Talk and pray with your sisters in Christ, using this post as an encouragement for action. Then get the approval of the Session of Elders in your local church to minister with the love of our Lord Jesus Christ to the needed ministry.

For starters, what about countless adoptives who are looking for a home in our states and private adoption agencies, or of poverty stricken families who need rescue, for starters. The Lord reminded his followers that they “are the salt of the earth” and “the light of the world.” (Matthew 5:13,14 NASB)

The gravesite of Ann Pamela Cunningham [1816-1875], pictured below, is located in the churchyard of the First Presbyterian Church, Columbia, South Carolina [First Presbyterian, Columbia is a member church of the Associate Reformed Presbyterian denomination]:

When Millennial Issues Came to the Fore
by Rev. David T. Myers

The noble infant seem to be coming apart at the seams. Its “father,” Dr. J. Gresham Machen had been taken to heaven on the first day of the new year of 1937.  His “warrior children,” as they were described once, were not in agreement over a number of issues.  The first theological battle in the Presbyterian Church of America was over the “last things,” or eschatology (study of the last things).

Was the new denomination going to be  classic or historic pre-millennialist, that is, Christ would return, then reign on earth for a literal one thousand years?  Was it going to be a dispensational premillennial return, where Christ’s return is divided into a two-step process: first a secret rapture, with countless people left behind?  Second, a public event, with seven years of tribulation at the hands of the anti-christ, then a one thousand year reign by King Jesus, at which time Israel will receive all the promises made down through the years?  This latter view was that taught by the Schofield Reference Bible.  Or was it to be a-millennialist, in which the one thousand years is a figurative number describing the whole period between the resurrection of God and His return? During this time, Christ rules from heaven, and peace comes through the proclamation of the gospel message.  Which viewpoint will characterize this new Presbyterian denomination?

Professor John Murray, of Westminster Seminary, beginning in December of 1935, wrote a whole series of articles on “the Reformed faith and Modern Substitutes.”  He attacked vigorously Modernism, Arminianism, and dispensational pre-millennialism.  Many were offended by his articles.

In 1937, already a new seminary had been begun over the issue of the last things, when Professor Allan A MacRae left Westminster to begin Faith Theological Seminary.  These same issues of the last days also came publicly to the floor of the General Assembly of the Presbyterian Church of America on August 13, 1937.  Eventually they, along with other issues such as Christian liberty, would lead to the beginning of the Bible Presbyterian Church.

Words to live by:
In hindsight, this surely was one of the least reasons to separate from brothers and sisters in Christ.   We need to believe that Christ Jesus will return in power and great glory. That is fundamental.  But to quibble over the events surrounding his return, and worse yet, to separate from other Christians, is questionable, to say the least.  Let us instead resolve to share the gospel with every creature, and then rejoice as Christ  comes back to this earth.

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

Q. 87. What is repentance unto life?

A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

Scripture References: Acts 11:18. Acts 2:37. Joel 2:13. II Cor. 7:11 Jer. 31:18, 19. Acts 26:18. Psalm 119:59.

Questions:

1. Why is repentance called a “saving grace”?

It is called a saving grace because it is inseparably a part of salvation and is worked in the heart of the sinner by the Holy Spirit through the instrument of the Word of God.

2. Who is the subject of repentance?

The sinner is the subject of it for the person who is saved needs no repentance as is taught in Luke 15:7.

3. What is meant in this Question by “a true sense of sin?”

A true sense of sin is the recognition on the part of the sinner of the danger of his position along with the filthiness of his sin. He knows he is in danger because he knows his sinful condition is contrary to God’s holiness and is offensive to God.

4. Why is the mercy of God connected with Christ?

The mercy of God is connected with Christ because God’s mercy extends to the sinner through the obedience and satisfaction of Christ in His death on the Cross.

5. Is it possible for repentance to be separated from faith?

No, it is not possible to separate the two. These are both by the grace of God and therefore can be distinguished but can not be separated.

6. What is this hatred of sin mentioned here?

It is both the loathing of sin and ourselves because of that sin (Isaiah 6: 5).

7. What is this new obedience to which the repentant person turns?

It is the obedience as is found in the Gospel and proceeds from the new nature in man. The new man recognizes that he must have a new purpose, a new way of walking. He will not be perfect but he will be diligent in his endeavors to walk after righteousness.

TURNING FROM SIN UNTO GOD

True repentance causes a change to take place in a man. True repentance is a fruit of regeneration and it is a gift of the Spirit. When the word “Repent!” is used, many times the change of heart is neglected. But the Bible teaches over and over again that genuine repentance consists not only of a man being humiliated for his sins but also of change in the whole man.

Repentance causes a man to change his mind about a lot of things. Before a man is saved, he takes a worldly look at things, the old man is all that is present within him. After a man is saved he wants to please God, give Jesus Christ the pre-eminence in his life. Further, it causes a man to change his attitude toward sin. Sin no longer is a delight to him as it was before he knew Christ. Sin now becomes something for which he sorrows. He prays daily, “Lord, teach me more and more to hate sin in my life.” Further, repentance causes a man’s heart to change and this spreads out into his whole life. Note the change that took place in Paul. His conversion was not simply that his sins were forgiven but it meant his life changed completely. He turned around in his way of living. Paul knew full well that he had to break off with sin and turn to the Lord. He knew he would never be the same again.

“A contrite and a broken heart, O God, thou wilt not despise” states the Psalmist in Psalm 41:17. But the Psalmist also stated, “I hate every false way” in Psalm 119:104. In these two verses the two parts to repentance are noted. The heart is broken before the Lord and the heart begins to hate sin. A divorce with the life of the world takes place and will continue throughout life. In the wonderful hymn book compiled by Ira D. Sankey are found these words that so wonderfully tell the story of genuine repentance:

“I come, O blessed Lord, to Thee I come today;
I am no longer satisfied to stay away.
I will not wait until my life like Thine shall grow;
I’ll come at once-I know I’ve sinned:
I’ll tell Thee so.
Help me that I forget myself in loving Thee;
And let Thine image on my heart reflected be.”

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.

Vol. 6, No.4 (April, 1967)
Rev. Leonard T. Van Horn, Editor.

In today’s post we will look at a portion of a sermon that Dr. Cortlandt Van Rensselaer delivered in memory of the Rev. George Washington Doane, an Episcopalian Bishop.

Dr. Van Rensselaer served four years as a pastor in Burlington, New Jersey, and it was during this time that he came to know Bishop Doane. Leaving the Burlington pulpit, Van Rensselaer was called to head the  PCUSA’s Board of  Education, and there he served for  fourteen years. Some measure of the friendship between these two men is thus marked  by the fact that this sermon came thirteen years after Van Rensselaer left Burlington.  Bishop Doane died in April of 1859;  Van Rensselaer would himself pass into eternity just fifteen months later.

Over the last ten or twelve years, I have gotten the impression from my reading that nineteenth-century American Protestants tended to be evangelical Christians first, and only attached to their various denominations in a secondary way. A number of examples could be produced, and this sermon is  another good example. A strictly evangelical sermon, delivered by a Presbyterian, in memorial to the life and ministry of an Episcopalian! Would or could we even have such a thing today?

The closing comments of Van Rensselaer’s sermon follow:

LESSONS AT THE GRAVE

Before separating, it is well for us, as immortals, to try to learn a few lessons at a Bishop’s grave.

I. Death comes alike to all. My hearers, are you ready to die? Ye of gray hairs, or in vigorous manhood, or in sublime youth, are ye prepared to meet your God? What a solemn thing to be coffined away from human sight, and then lowered down into a chamber, digged out for our last abode, with six feet of earth thrown on to roof it in? Ye living mortals, your funeral day is at hand. Come, prepare for the change; for the change is coming.

II. The honours of this world are fleeting nothings. Crown and crossier, sceptre and cross, vestment of distinction and laurel of renown, are all left behind. When the spirit enters its new existence, if it has been redeemed by blood, it carries with it graces of righteousness, which abide forever. But earthly honour and power, the elevation of outward position, the distinctions of learning and rank, all the superficial framework of the vanity of the world, and all its real glory, whatever there be of it, sink away like a vision of delirium. O, godly poor, be contented! Worldly, or unworldly high ones, fear!

III. Let us grow in circumspection, both ministers and people. Religion cultivates prudence. It enjoins its disciples to “walk in wisdom towards them that are without.” In our unguarded moments, we are in danger of going astray, and often are led to do what we have charged ourselves to forbear. Human resolutions are frail; but God can, and will, give strength to all whose eyes, in tearful penitence, plead for help and mercy. A single act of indiscretion, or of guilt, may be followed by the heavy retribution of embittered calumny, or unrelenting exaggeration. The officers of the Church, above all others, should be above suspicion. “See that ye walk circumspectly; redeeming the time, because the days are evil.”

IV. Let us not be weary in well-doing. Activity is the law of Christian life. The new birth inspires high motive, and nurtures the spirit of self-denial and suffering. Church idlers are a spectacle to the profane. Shall Christians be “created unto good works,” and not perform them? Shall the grace of the Spirit plead in vain? Shall the example of Christ and the blood of his cross be without efficacy to those who profess to follow the one and to be washed in the other? Brethren, “be not weary in well-doing; for in due time ye shall reap, if ye faint not.”

V.Charity is the bond of perfection.” Love binds all the graces together; and all the graces are formed out of love. The same Divine likeness is impressed upon them all. Charity covereth a multitude of sins. Charity suffereth long, and is kind. If our fellow creatures transgress, can they not be forgiven? Does not God, for Christ’s sake, pardon the penitent? And shall man be forever hard-hearted and unrelenting against his fellow-sinners? May the Lord clothe us, dear brethren, with every grace, and girdle our garments with love! Charity is compatible with Truth and Justice. “Put on charity, which is the bond of perfectness.”

VI. A man’s work survives his life. A useful and active Christian leaves imperishable memorials. Good done in the name of the Lord Jesus Christ, can never be buried. It survives with a multiplication of its power. It sends down accumulated influences to distant generations. It lives forever. Sermons preached, institutions established, catechisms taught, aid given to the poor—all virtue, of whatever kind, lives in perpetuity. And so, alas! does evil, unless counteracted and circumvented by Providence and grace.

VII. Let us learn, as Churches, to sympathize with each other more. If we all love Christ, what interests have we apart? Why need we misrepresent each other’s doctrines, depreciate each other’s worthies, and call in question each other’s piety. If there be separate folds, is there not also a large field in common where all the good Shepherd’s sheep may feed on the green pastures and drink the pure waters? I have had my share of controversy, but have never relished it, and dislike it with increasing aversion. We need not, we must not surrender our principles; but what is called principle is often nothing more than denominational interest. Brethren, our hearts beat together today. We mourn in sympathy. Can we not in sympathy live together and work together?

VIII. The passport to Heaven consists, not in merit or station, but in simple faith. The Gospel condition of eternal life is the same to men of all nations and generations. The Bishop enters heaven in the same way with the sexton. The saints become one in Jesus Christ, in the same true and living way, opened alike to every creature. In dying, the Christian goes back to the first principles of his religion. As he began with Christ, so he ends with Christ. The conquest of death is won through faith. No forms and ceremonies; or liturgical repetitions; or imposition of hands; or baptismal, or immersional regeneration; or Church connection; or office-bearing, be it that of Pope, Bishop, Priest, Deacon, or Minister, Elder, Superintendent, or Class-leader—ever have, or ever will, or ever can, save a single soul. Bishop Doane, in his dying hour, had a clear conviction that Christ was the only hope for a sinner, lost by nature. This doctrine was fundamental in his theology; and no one taught it more beautifully than in that immortal hymn of his own composition:

“Thou are the Way; to thee alone,
From sin and death we flee;
And he who would the Father seek,
Must seek him, Lord, by thee.

“Thou are the Truth; thy word along
True wisdom can impart;
Thou only canst inform the mind,
And purify the heart.

“Thou art the Life; the rending tomb
Proclaims thy conquering arm,
And those who put their trust in thee,
Nor death nor hell shall harm.

“Thou art the Way, the Truth, the Life;
Grant us that way to know;
That truth to keep, that life to win,
Whose joys eternal flow.”

May Heaven grant to us all, brethren, the right to live and die in the truth of the Apostolic Church, and to find our title to Heaven in the apostolic words: “Believe on the Lord Jesus Christ, and thou shall be saved.”

[excerpted from A Funeral Sermon on the Occasion of the Death of Bishop Doane. Preached in the Presbyterian Church, Burlington, N. J. , on May 1st, 1859, by Cortlandt Van Rensselaer. Published by J. M. Wilson, Philadelphia, 1859.]


COMMENTS:
As some may have noticed, we have a problem with access to the Comments section on our blog. Haven’t been able to solve that problem. But my friend Walt writes today to add the following on today’s post:

 

I agree with Wayne about being Christians first and denominational second, although I noted it more after the Civil War than before.

Other thoughts

·       The Van Rensselaers were an important and powerful family in New Netherland. They were able to get a son of theirs (Wouter van Twiller) appointed governor of New Netherland. His previous experience was a warehouse clerk for the Dutch West India Company in Amsterdam, but he had some familiarity with the New World.

·       Burlington Island and what later became Burlington were the site of an early Dutch settlement that was closed and the colonists relocated to New Amsterdam to bolster that city. A few years back while digging up the city streets some European bones were found that predate the founding of Burlington, the experts say “North European” and think Swedes but I think they were Dutch. The ethnicity was not pursued once it was confirmed that they were not Native American Indian bones.

·       Burlington was the capital of the colony of West Jersey and set up soon after the English takeover. A number of important families lived there – the Coopers (as in James Fennimore Cooper and Cooperstown, N.Y.), the Shreves (who founded Shreveport in Louisiana), and it was the birth place of naval hero James Lawrence, can’t think of any others off the top of my head.

·       An early public works project was to link Burlington with the only other community of size in the colony, Salem, and became known as (The) Kings Highway, still in use today.

·       Burlington had a very early fire company that is still in existence today, but younger that the ones in Mt. Holly and Haddonfield.

·       Rockefeller wanted to restore Burlington but being rebuffed he focused on Williamsburg in Va. Instead

_____________________

Organized in a Presbyterian Church Basement
by Rev. David T Myers

After a stirring sermon to the some 250 members of Second United Presbyterian Church of Allegheny, Pennsylvania by the pastor, Rev. John Barr Clark, he challenged the male members to rise to the challenge of preserving the Union by returning on Monday night to the church basement. They did and the 123rd Pennsylvania regiment was organized for nine months of service in the Civil War. The pastor became the Colonel of the regiment.

John Barr Clark was born in Ohio on October 9, 1827. After suitable training by Christian parents, he attended Franklin College at New Athens, Ohio, graduating in 1848. In the fall of the same year, he entered the Associate Theological Seminary to train for the Lord’s work. Graduating in 1851, he was licensed to preach by the Presbytery of Muskingum and sent at a missionary to Detroit, Michigan! Laboring as an evangelist, he organized a church there with three hundred members. Leaving it, he went to the Presbyterian Church of Canonsburg, Pennsylvania, where he also had a successful pastorate. Released by his own request after ministering for several years, he became the pastor of the Second United Presbyterian congregation of Allegheny, Pennsylvania, where he labored as an under shepherd until his death in 1872.

Responding to the call of President Lincoln for nine-month regiments, he and the male members of his church entered the Union Army for this short duration. However, the brief time in the Union Army included the battles of Civil War battles of Antietam, Frederickburg, and Chancellorsville! All three were Union defeats at the hands of the Confederates.

In the second battle of Fredericksburg, Virginia, the One Hundred and Twenty Third Pennsylvania Regiment made a charge upon the Confederate lines which was costly in dead and wounded soldiers. Fighting in Chancellorsville, Virginia, their third battle, their time of enlistment ended, but they stayed on in the Union lines to provide strength to yet another battle. They ended their nine month service on this day, August 10, 1862.

Turning to Pittsburgh to great fanfare, the men of the regiment either re-enlisted under other regiments or retired back to their professions and families. John Barr Clark died on January 13, 1872, and is buried near Cadiz, Ohio.

Words to Live By:
Talk about serving our Lord in church and state! Many a Presbyterian pastor has done the same, ministering to civilian families and military families. John Barr Clark had a love for souls and won many to the Savior. He ministered effectively to Christian families as well. Pray much for your pastor/teacher to be effective in service with the Word of God and the testimony of Jesus Christ. In fact, contact him to inquire how you might be praying for him! Tell him that this post in Presbyterian history encouraged you to do just that. Then be faithful in prayer weekly for him, his family, and the greater congregation.

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