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August 24: Joseph Huntington Jones

24 August, 2013 in August 2013 by archivist | No comments

Ashbel Green’s Editor and Friend

Joseph Huntington Jones, D. D., the brother of Judge Joel Jones, was born in Coventry, Connecticut, on August 24th, 1797. He graduated at Harvard University, in 1817. For a time he was employed as Tutor in Bowdoin College, Maine. He completed his theological studies at the Princeton Theological Semi­nary; was licensed as a probationer, September 19th, 1822, by the Presbytery of Susquehanna, and was, by the same Presbytery, ordained as an evangelist, April 29th, 1824.

On June 1st, 1824, he began his labors in the Presbyterian Church at Woodbury, New Jersey, and was soon installed as pastor of that church. Here he labored with very great success. At the same time he also supplied the feeble church at nearby Blackwoodtown, which shared the blessing enjoyed by that of Woodbury. In 1825 he was installed as pastor of the Presbyterian Church at New Brunswick, New Jersey. Here he remained for thirteen years, proving himself to be “a workman that needeth not to be ashamed.” His ministry was honored of God by at least three seasons of religious awakening.

In 1838 he became the pastor of the Sixth Church, in Phila­delphia, and continued so for twenty-three years, his efforts being crowned with a manifest blessing. From 1861 to 1868 he was Secretary of the Relief Fund for Disabled Ministers, in which capacity he did a noble work, for which he deserves the lasting gratitude of the Church. He died on December 22d of 1868.

Dr. Jones was an exemplary Christian, an in­structive preacher, a faithful pastor, an interesting writer, and a gentleman of great urbanity of manner and suavity of disposition.

Of his principal work, often referred to as The Effects of Physical Causes on Christian Experience,’’ Dr. J. W. Alexander wrote, “It is a valuable and entertaining book.” Rev. Jones must have been a close friend and associate of the Rev. Ashbel Green, for it was to Jones that Green turned for the task of bringing Green’s autobiography to the press. Rev. Jones also wrote a history of the 1837 revival at New Brunswick, and several sermons of his were published as well.

 

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August 20: The Legal Fight Over a Name

20 August, 2013 in August 2013 by archivist | No comments

In 1973, conservative Presbyterians left the old Southern Presbyterian denomination and formed The National Presbyterian Church. A year later, when it became known that there was a name conflict with another organization, the young denomination chose to simply change its name, and soon selected the name, Presbyterian Church in America (PCA).

The Orthodox Presbyterian Church (OPC) has a somewhat similar story. That denomination was originally organized in 1936 under the name of The Presbyterian Church of America. However, in this latter case, the mother church—the one they had left—filed a lawsuit against the new denomination, seeking to prohibit their use of that name. Finally, in 1938, the defendants lost their case and were forced to adopt a new name. [Correction: My counterpart in the OPC, John Muether, was good to note that rather than actually losing their case in court, the OPC instead came to the conclusion that they did not have the resources to pursue the case through the courts, and so surrendered rather than spend more money and time on the fight.] Since that time the denomination has been known as The Orthodox Presbyterian Church. The following several news clippings come from the collection of the Rev. Henry G. Welbon, preserved at the PCA Historical Center. 

1936_fight_for_namePhiladelphia Bulletin, August 20, 1936:
Fight for Name of Presbyterian.
New Body Engages Counsel to Defend Its Use of the Title
General Assembly Suit

Machen-Fundamentalist Presbyterians said today that they intend to make a vigorous legal fight to retain their right to use the name of the Presbyterian Church of America.

This decision comes as a result of the filing of a suit by the General Assemlbyof the Presbyterian Church in the U.S.A.–the parent organization—Aug. 13, in which the use of that name by the new body is contested.

“The Presbyterian Church of America,” said the Rev. Edwin H. Rian, general secretary of the Committee on Home Missions and Church Extension of the new Presbyterian body, “has retained a well known Philadelphia law firm to represent it in the suit.

“The Rev. H. McAllister Griffiths, D.D., has been employed to act as ecclesiastical counsel. Dr. Griffiths is regarded as an authority in Presbyterian law.

“Through its counsel, The Presbyterian Church of America expects to make a vigorous fight to protect its right to the use of that name.

“The very essence of religious liberty is involved in this case. Christians in every church will want to know if one church body can dictate to another.

“The Presbyterian Church of America has no desire to enter the civil courts, but the action of the Presbyterian Church in the U.S.A. has made it obligatory. The Presbyterian Church of America will fight this case to a finish.”

New York Times, August 20, 1936, p. 23:
CHURCH GETS COUNSEL

Seceding Presbyterians Prepare to Fight Injunction Suit.

Philadelphia, August 19. — The Presbyterian Church of America, organized here in June by seceding Fundamentalists, prepared today to defend itself against an injunction suit filed in Commons Pleas Court last week by the parent denomination, the Presbyterian Church in the United States of America.

The defendant group announced that the firm of Sault, Ewing, Remick & Saul of this city will serve as its legal counsel, with the Rev. Dr. H. McAllister Griffiths of The Presbyterian Guardian, acting as ecclesiastical counsel.

The parent church is seeking to enjoin the secessionists from using the name Presbyterian, or any similar name or one with similar import, in the title of their organization.

machen-master-1936Lawrence, MA Evening Tribune, August 21, 1936:
Church Battle Goes to Court

Presbyterians of the nation have shifted to the courts the bitter fight which brought a schism in the church. Suit has been filed by Moderator Henry B. Master, of the Presbyterian Church in the U.S.A., to prevent the new denomination headed by Dr. J. Gresham Machen from using the name “Presbyterian.” Dr. Machen leads the fundamentalists who split with the modernists.

 

Words to Live By:
“A good name is to be chosen rather than great riches, and favor is better than silver or gold.” (Proverbs 22:1, ESV)

Set a guard over your tongue, and watch carefully your actions before men. In all that you say, in all that you do, live to the glory of our Lord and our God.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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August 17: Rev. Daniel Baker

17 August, 2013 in August 2013 by archivist | No comments

A Calvinistic Evangelist

Rev. Dr. Daniel Baker [17 August 1791 - 10 December 1857]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 at Midway, Liberty county, Georgia, 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 mentoring, his own 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 blessings was a godly wife, in the person of Elizabeth McRobert, who bore him several children, as well as helping him in his ministry.  While he labored as a pastor, it became almost common that revival would break out under his ministry.  Thousands came to the Lord, not only from the local church, but from those around the church. And so Rev. Baker 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. He became the president of Austin College and resided in Huntsville, Texas, what the school is located. 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.”  The close of his life was one of triumph. He lifted his eyes to heaven, and exclaimed, in the calm exercise of a grounded faith, “Lord Jesus, into Thy hands I commend my spirit!” As these words passed his lips, he closed his eyes on earth, to open them forever on the face of that Saviour whom, not having seen, he so loved. Let us be known in life and death as Sinners saved by grace, God’s grace.

Daniel Baker at Princeton [excerpted from The Life and Labors of the Rev. Daniel Baker, pp. 69-70:
Chapter III. – While a Student at Princeton.
Having reached Princeton, I offered myself, on the opening of the winter session of 1813, as a candidate for the Junior Class, and after examination was admitted. I was located in room 39, and had for my room-mate a most estimable and pious young man named Thomas Biggs. At this time religion was at a very low ebb in the College. There were about one hundred and forty-five students, and of these, only six, so far as I knew, made any profession of religion, and even two of these six seemed to care very little about the matter; for although four of us, Price, Allen, Biggs, and myself, agreed to meet every evening for what was called family prayer, they kept entirely aloof. Feeling it my duty to do what I could for my fellow-students in Princeton, as at Hampden Sydney College, I selected certain individuals to be made the subjects of special prayer and effort, one named M and the other V. The first, during the revival which subsequently took place in College, professed conversion, and in after years became a Presbyterian preacher.
. . . During the whole of this session religion was at a very low ebb indeed; it was deemed a matter of reproach to be a professor [i.e., of the Christian faith]; and by way of contempt, those, who did make a profession of religion, particularly those who composed the praying band, were termed “the Religiosi.” Grieved to see the abounding of iniquity in College, I proposed to my three associates, Price, Allen, and Biggs, that we should establish a weekly prayer-meeting for the especial purpose of praying for a revival of religion in College. This proposition was made sometime during the second session, and was immediately and cordially acceded to. Accordingly this prayer-meeting was held regularly until the close of the session, and none attended but the four already named, and one non-professor, Symmes C. Henry, who subsequently became, for many years, pastor of Cranbury church, New Jersey. At the commencement of the third session, as our prayers seemed not to have been heard, I was somewhat doubtful about continuing our weekly prayer-meeting, but, very happily, my associates were clear for continuing it, and it was well; for although we knew it not, the blessing was nigh, even at the doors.”

For Further Reading : Works by the Rev. Daniel Baker
1. A Series of Revival Sermons (1846).
2. Revival Sermons. Second Series. (1854).
3. A Plain and Scriptural View of Baptism (1853),
[we encourage you to download these ebooks, in the format of your choice & save them to your computer’s hard-drive for your future use and edification.]

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August 15: Old School Divides North & South

15 August, 2013 in August 2013 by archivist | No comments

Ideas & Actions Have Consequences

On this day, August 15th, in 1861, a group of pastors and ruling elders met in Atlanta to plan the division of a new denomination, splitting off from the Old School wing of the Presbyterian Church in the United States of America. Strictly speaking, the Southern Old School men did not divide over the matter of slavery. Rather, their point of division was the Gardiner Spring Resolutions. What follows is an account of how that division came about, written by the Rev. Moses D. Hoge, and found as chapter 22 in the volume, Presbyterians: A Popular Narrative… (1892):—

In May, 1861, the General Assembly of the Presbyterian Church in the United States of America (Old School), which met in Philadelphia, adopted a paper in reference to the Civil War, which begun the month before. This paper became known as the Spring Resolutions, after the Rev. Gardiner Spring, pastor of the Brick Church in New York and the minister who brought these resolutions to the floor of that General Assembly. Three times these resolutions were put before the Assembly, and twice they failed of vote, but with some changes, passed on the third presentation. With the adoption of the Spring Resolutions, the Assembly undertook to decide for its whole constituency, North and South, a question upon which the most eminent statesmen had been divided in opinion from the time of the formation of the Constitution, namely, whether the ultimate sovereignty, the jus summi imperii, resided in the people as a mass, or in the people as they were originally formed into colonies and afterward into States.

Presbyterians in the South believed that this deliverance, whether true or otherwise, was one which the Church was not authorized to make, and that, in so doing, she had transcended her sphere and usurped the duties of the state. Their views upon this subject found expression in a quarter which relieves them of all suspicion of coming from an interested party. A protest against this action was presented by the venerable Charles Hodge, D.D., of Princeton Theological Seminary, and fifty-seven others who were members of that Assembly.

In this protest it was asserted, “that the paper adopted by the Assembly does decide the political question just stated, in our judgment, is undeniable. It not only asserts the loyalty of this body to the Constitution and the Union, but it promises in the name of all the churches and ministers whom it represents, to do all that in them lies to strengthen, uphold and encourage the Federal Government. It is, however, a notorious fact that many of our ministers and members conscientiously believe that the allegiance of the citizens of this country is primarily due to the States to which they respectively belong, and that, therefore, whenever any State renounces its connection with the United States, and its allegiance to the Constitution, the citizens of that State are bound by the laws of God to continue loyal to their State, and obedient to its laws. The paper adopted virtually declares, on the other hand, that the allegiance of the citizen is due to the United States, anything in the Constitution or laws of the several States to the contrary notwithstanding. The General Assembly in thus deciding a political question, and in making that decision practically a condition of Church membership, has, in our judgment, violated the Constitution of the Church, and usurped the prerogative of its Divine Master.”

Presbyterians in the South, coinciding in this view of the case, concluded that a separation from the General Assembly aforesaid was imperatively demanded, not in the spirit of schism, but for the sake of peace, and for the protection of the liberty with which Christ had made them free.

After the adoption of the Gardiner Spring Resolutions in May of 1861, Presbytery after Presbytery in the Southern States, feeling that by that act they had been exscinded, withdrew from the jurisdiction of the Assembly that had transcended its sphere and decided political questions. A conference of ministers and elders was held in Atlanta on August 15-17, 1861, and in response to a call thus issued the Assembly met.

Accordingly, ninety-three ministers and ruling elders, representing forty-seven Presbyteries, duly commissioned for that purpose, met in the city of Augusta, Georgia, on the 4th of December, 1861, and integrated in one body. The first act after the organization of that memorable Assembly was to designate a name for the now separated Church, and to declare its form and belief.

Something to Ponder:
The North/South division of the Old School Presbyterians did not happen in an historical vacuum. That brief comment above, “…feeling that by that act they had been exscinded,…” is an intriguing key. Could it be that the division of 1861 happened in part because of the division of 1837? In the division of 1837, the Old School Presbyterians unwittingly established a precedent when they exscinded four Synods which were predominantly New School. In making this observation, I am not arguing that they were right or wrong, but simply that ideas and actions have consequences. The overt exclusion of four Synods in 1837 was still a recent memory in 1861, and in that light it seems a more reasonable suspicion that now it was the Southern churches which were being excluded, whether overtly or not.

Our actions have consequences. Once you do something, it becomes easier to repeat that action. This is how habits are formed. This is how we learn. And this can be either good or bad. On the positive side of things, skills and abilities can be tuned to a fine pitch; all manner of tasks can be mastered. But, by allowing a first transgression, we can also become quite adept at sin. Instead, let us fear God and hate evil. Like Joseph, turn from sin at its first appearance, and run! Or, to return to our story, imagine how things might have turned out, had that first slave ship been refused access to our shores? What sort of nation would we be if a different precedent had been set from the start? We can’t undo history, but we can find forgiveness and mercy in Christ as our Lord and Savior.

[excerpted from Presbyterians: A Popular Narrative of their Origin, Progress, Doctrines, and Achievements, by Rev. Geo. P. Hays, D.D., LL.D. New York: J. A. Hill & Co., Publishers, 1892, pp. 483-486.]

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August 14: A Farewell to Brothers

13 August, 2013 in August 2013 by archivist | 1 comment

Parting Words from the Rev. John A. Van Lear

On a grassy knoll in Virginia, surrounded by scenes of surpassing beauty, stands the Mossy Creek Church. The first settled pastor in the region of the Triple Forks, which included Mossy Creek, was the Rev. John Craig, who was born in August of 1709, in Antrim, Ireland.

Some years later, when the church called the Rev. John A. Van Lear in 1837, the church had by that time grown to be an independent, self-sustaining church. Moreover, the Rev. Van Lear proved to be a faithful pastor, and the people grew under his preaching. He was active in the work of Presbytery as well, serving as Stated Clerk for fourteen years. He even oversaw the construction of a new house of worship for the church.

Born in 1797, by the time Rev. Van Lear reached his fifty-second year, his health began to decline. He had spent himself for the sake of the Gospel. On August 14, 1850, just four days before his death, the Rev. John A. Van Lear wrote the following letter to his brethren of Lexington Presbytery:

Dear Brethren:—I have indeed greatly desired that it might be permitted me to meet once more upon earth a body of which I have been for so many years a member, in whose society I have enjoyed so much happiness, and for which I cherish the strongest affection. But such is not the will of God, and I am content. My days are nearly numbered, and my last remove is directly before me. I record it to the praise of the glory of His grace that God ‘hath counted me faithful, putting me into the ministry.’ I have loved the work. I have preached, as I believe, in sincerity and truth, His gospel of salvation. I have tried to bring others to a like precious faith. I rejoice that I have been enabled to do this. But this is not the foundation of my hope. I trust in no labor of my hands. I fly to the cross and the covenant. There is my only hope. There I rest my soul, and my heart has peace. This is my testimony.

“It would give me please to send kind messages to you all by name, but I have not strength. I have come down now quite to the banks of the Jordan of death; but He who has passed through it for sinners has met me on this side of its dark waves, and all is well. My flesh and my heart faileth me, but God is the strength of my heart, and my portion forever. I leave you, hoping for a happy and eternal reunion in that heaven to which we have pointed so many of our fellow men.

“It is my parting prayer, that our faithful, covenant-keeping God may ever be with you, bless you, keep you in peace and love among one another, and send down His Holy Spirit upon all our churches, and fill the earth with His glory.

“Accept, dear brethren, my final farewell.

“Yours in the gospel of Christ, our Saviour.”

John A. Van Lear.

He died on the 18th of August, four days after writing his farewell words, in great peace of mind. On the 22d of August, at Goshen Church, nestled away among the hills of Highland county, this letter was read. Many were the tears its sweet and loving words called forth. His memory was duly honored by Session and Presbytery, with resolutions of respect well befitting the memory of this good man, who was a model character in all the relations of life.

[Slightly edited from The Encyclopedia of the Presbyterian Church, by Alfred Nevin (1884), p. 553-554.]

Words to Live By:
There are perhaps no more challenging and appropriate words for pastors than what we find from the pen of the apostle Paul in 2 Timothy 4:

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, withgreat patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires,and will turn away their ears from the truth and will turn aside to myths.But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.
For I am already being poured out as a drink offering, and the time of my departure has come.I have fought the good fight, I have finished the course, I have kept the faith;in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.
(2 Timothy 4:1-8, NASB)

Preaching upon that same text, the Rev. J. R. Miller observed, “Life is very serious. We are always standing before God who is our Judge. Our commonest days—are judgment days. We should learn to do everything ‘in the presence of God.’ This makes every word and act serious. If only we were more conscious of God and of eternity—we would live better!

Rev. Van Lear’s gravestone is pictured here.

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