McAuley

Rev. John M. McAuley

From History of Clarion Co., Pennsylvania, Edited by A. J. Davis, 1887

"The Underground Railroad" was the title given by Southerners to the secret organized dispatch of escaped slaves, through the north to Canada, and safe northern points. Few, even among the oldest citizens, have known that for years there was a systematic transportation of fugitive slaves through Clarion county, in other words, that one of the main lines of the Underground Railroad passed through this county; that there were no fewer than four stations here, and that the conductors were among the most respected and substantial citizens of the county.

The harboring and aiding of fugitive slaves was illegal (penalty by act of Congress, 1850, fine not exceeding $1,000, and imprisonment not exceeding six months, also civil damages), and the greatest care was exercised to conceal the operations of the movement; the conveyance of the slaves from point to point was necessarily done by night, and so circumspectly and secretly was the work carried on that it was rare for those engaged in it to know who the agents were beyond their immediate stations.

The slaves who passed through western Pennsylvania were all from Virginia, and of the male sex. In escaping from their masters, they would start soon after nightfall, provided with horses whenever possible, and by the time their absence would be discovered they would have considerably handicapped their pursuers.

The first assisted fugitives (six in number) arrived in Clarion county in June, 1847, and from thence to 1855 they came from time to time, in numbers from two to seven. For our purpose it suffices to trace the links of this mysterious chain back to Armstrong county.

Rev. John Hindman was an Associated (Seceder) minister, resident near Dayton; he received and forwarded the negroes to William Blair, of Porter township, this county. Mr. Blair in turn sent them on to Rev. John McAuley, a Seceder clergyman, of Rimersburg. It appears that the majority of active abolitionists in this vicinity belonged to that denomination, a sect whose members, of the old school, were noted as men of strong and decided views, and resolute in carrying out their principles.

Mr. McAuley kept the "contrabands" in his barn, and under cover of darkness generally, sometimes in the twilight -- through by paths -- he, or his eldest son, brought them to the house of James Fulton, a member of his congregation, who lived a little north of Rimersburg. Mr. Jackson Fulton, his son, in speaking of the first party, says: "One of these was a powerful man; stood six feet, three or four inches, and weighed 240 or 250 pounds; he told me that frequently when his master would go to whip him, he would catch him and hold him, and thereby he escaped many a whipping." The last, a twain, came in the spring of 1855. Mr. Fulton says: "One of these left a wife; he told me if the Lord spared him to get through he would return and steal her. I said to him he would certainly be running a great risk. He said he would risk his life that they might enjoy their freedom together." Mr. James Fulton fed and cared for the fugitives, and then conveyed them by wagon to Benjamin Gardner, Sr., of Licking township, two or three miles north of Callensburg. Once or twice Mr. Fulton was bold enough to conduct them in daylight. Mr. Gardner was an ardent abolitionist.

The next station was Elihu Chadwick's, of Rockland township, Venango county, sixteen miles away. Mr. Chadwick had several rooms in his commodious barn fitted up specially for the reception of his dusky proteges. The venerable Benjamin Gardner, Jr., enables us to follow the fortunes of the last pair, mentioned by Mr. Fulton. He writes: "He (his father) concealed them in one compartment until dark, and then escorted them by the underground train to next station, but Mr. Chadwick was absent and father put them through that night to Franklin, twenty-five miles. He left his passengers at this end of the bridge and went over to see if the coast was clear, and on returning the darkies were missing, but upon reconnoitering the place he found them behind the abutment near the water's edge. Poor fellows! they thought they were abandoned."

Biographical Sketch:

Born near Wytheville, Wythe County, Virginia, January 6, 1807. His grandparents came from Scotland, in 1774, as members of the Mecklinberg Colony, and settled near Charlotte, North Carolina. His father, a Presbyterian elder, together with the his family, returned to North Carolina, in 1819. He received his early education in Charlotte, North Carolina, attended the High School of Christiansburgh, Virginia, and graduated from Greenvill College, Tennessee, in 1833. While at college, his outspoken condemnations of the institution of negro slavery would have prevented him from receiving a diploma, had not the President insisted that it would seriously injure the college to deny the degree to one whose scholarship was so high and satisfactorily attained. In the fall of 1833, he began the study of theology in the Presbyterian seminary of South Hanover, Indiana, and finished the course of study in the spring of 1836. He did not see his way clear to remain in the Presbyterian Church, and was received into the Associate Presbyterian Church, and licensed by the Muskegum Presbytery of that body, November 16, 1836. He was ordained by the Allegheny Presbytery, and installed pastor of the united congregations of Jefferson, Upper Piney and Cherry Run, Sligo, Clarion County, Pennsylvania, July 14, 1838. He resigned Jefferson and Upper Piney in 1841, and devoted himself to the Cherry Run congregation for nearly thirty years. He, and his congregation, refused to enter the United Presbyterian Church, at its founding, in 1858. He remained in the residuary Associate Presbyterian Church. Not being full satisfied with that Church on the subject of civil government, he was suspended for insubordination, by the Clarion Presbytery, September 11, 1867. After a full statement of his beliefs, he connected with the Reformed Presbyterian Church, being received by the Pittsburgh Presbytery, December 31, 1867. At the time of the taking of the Covenant of 1871, he became dissatified with the mode of procedure, and left the communion of that Church, May 1, 1873. He connected with the Reformed Presbytery, May 17, 1873, and was associated with David Steele until his death. His disease, from which he died, was a complicated paralysis, affecting both mind and body. He died at his home in Sligo, Clarion County, Pennsylvania, August 16, 1883.

http://www.covenanter.org/JMcauley/johnmcauley.htm

Biographical Sketch

Son of Daniel and Martha (Davis) McAuley, was born near Wytheville, Wythe County, Virginia, January 6, 1807. His grandparents came from Scotland, in 1774, as members of the Mecklenberg Colony, and settled near Charlotte, North Carolina. His father was an elder in the Presbyterian Church, the family being brought up in that faith, and returned to North Carolina in 1819. He received his early education in Charlotte, North Carolina, attended the High School of Christiansburgh, Virginia, and graduated from Greenville College, Tennessee, in 1833. While at College his outspoken condemnations of the institution of slavery would have prevented him from receiving a diploma, had not the President insisted that it would seriously injure the College to deny the degree to one whose scholarship was so high and satisfactorily attained. In the fall of 1833, he began the study of theology in the Presbyterian Seminary of South Hanover, Indiana, and finished the course in the spring of 1836. He did not see his way clear to remain in the Presbyterian Church, and was received into the Associate‡ Church, and licensed by the Miami Presbytery of that body, November 16, 1836. He was ordained by the Allegheny Presbytery, and installed pastor of the united congregations of Jefferson, Upper Piney and Cherry Run, Sligo, Clarion County, Pennsylvania, July 14, 1838. He resigned Jefferson and Upper Piney in 1841, and devoted his whole time to Cherry Run, where he labored nearly thirty years. He, and his congregation, refused to go into the United Presbyterian Church in 1858, and he remained in the residuary Associate Church. Not being fully satisfied with this Church on the subject of civil government, he was suspended for insubordination, by the Clarion Presbytery, September 11, 1867. After a full statement of his beliefs, he connected with the Covenanter Church, being received by the Pittsburgh Presbytery, December 31, 1867. At the time of the taking of the Covenant in 1871, he became dissatisfied with the bond and some of the modes of procedure, and left the communion of the Covenanter Church, May 1, 1873. He next connected with the Reformed Presbytery, May 17, 1873, and was associated with the Rev. Dr. David Steele, Sr., until his death. His disease was a complicated paralysis, affecting both mind and body, causing a sore trial to his family and friends, from which he died, at his home in Sligo, Clarion County, Pennsylvania, August 16, 1883, and was buried in the old graveyard of Rimersburgh, near the scene of his labors. He married Miss Elizabeth Reed, of South Hanover, Indiana, February 8, 1838. He was a good man, a faithful pastor, and an instructive preacher. Source: PRESBYTERIAN CHURCH IN AMERICA, reformedpresbyterian.org

ONE OF THE MANY SERMONS

OF REV. JOHN McAULEY

SECULAR VERSUS CHRISTIAN EDUCATION.

by John McAuley.

Webster says, "the word secular has reference to something pertaining to this present world, not to things spiritual or holy; not to things relating to the soul, but to the body." "New foes arise threatening to bind our souls with secular chains." (Milton). Then things secular relate to this world and are carnal; but things relating to Christianity have reference to the world to come and are spiritual. Then, is it not manifest that Christian and secular schools are antagonistic; and if the first is right, the second is wrong—the one is for, the other against Christ—antichrist. Then is it not manifestly wrong for a nation or state in their public schools, to give a secular and to withhold a Christian education? Has a state a right to command the former and withhold the latter? Or has a nation a right to say that her children shall be heathen and not Christian? infidels and not believers? Can kings thus become nursing fathers and their queens nursing mothers? Or can their officers thus become peace, and their exactors righteousness? If nations would have their children to be Christians, they must give them a Christian education and not one that is secular only. And if we would give our children a Christian education, we must do so while they are young; "train up a child in the way he should go." "Seek first the kingdom of God and his righteousness." A secular education never yet made any one a Christian, and never will, never yet made any one better, but worse. All who either give or receive a secular or heathen education, are committing sin, not performing duty: because "without faith it is impossible to please God." And "whatsoever is not of faith is sin." Whatsoever we do without knowing that we are performing duty—without knowing that we are doing what God has commanded in his word, is sin, not duty. The teacher in teaching and the scholar in learning heathen literature cannot know that they are right, but that they are wrong. And so, the legislature in setting aside Christian, and in establishing secular education in its stead, cannot know that they are right; for this is all done in open violation of the divine law; it is done in unbelief and disobedience, with a hardened and blinded conscience. It is a virtual legislating against the Scriptures of truth, against Christianity and its author. When God says, "In all thy ways acknowledge him, and he shall direct thy paths," he means nations as well as individuals. And in acknowledging him, our faith "must stand not in the wisdom of man, but in the power of God. Howbeit we speak wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world, that come to nought." None have ever profited by a secular education, until they first become Christians. All are the children of wrath until they become Christians, but when they become Christians they are heirs of all things—they being the children of the free woman. And it is said, "Cast out the bond woman and her son; for the son of the bond woman shall not be heir with the son of the free woman."—Gal. 4:30. All kinds of literature are good for the children of the free woman, whether Christian or secular; whether it pertain to this world or to that which is to come, to the soul or to the body: but to the pagan, the heathen, or unbeliever, all things are evil, both Christian and heathen literature; because their carnal nature leads them to profane and abuse all things. Then to seek first for a secular education for our children is to seek first for that which will lead them to dishonor God and destroy themselves. Those who seek first a secular education, are reversing the divine order, which is to seek first the kingdom of God and his righteousness, by way of seeking first a Christian education. Without this how can we call on him in whom we have not believed? and how can we believe in him of whom we have not heard? and how can we hear without a preacher, or teacher? and how can they preach except they be sent? 2. If nations would have a Christian education for their children, they must have Christian teachers to teach them; and Christian teachers only. God’s plan of teaching children is not first to train them by secular unbelieving teachers to be sons of Belial, and then by religious teachers to be sons of God. It is not His plan first to provide secular and then Christian teachers, but to provide Christian teachers only. "But know that the Lord hath set apart him that is godly for Himself." Ps. 4:3. And it is only the godly that the Lord sets apart for himself, "in every station in life, but especially to train his elect to be children of the kingdom." Then before the nations can have a Christian education for their children, they must choose such teachers as Christ himself has chosen, and such only—Christian and not secular. A secular education never yet qualified any person for teaching or receiving the true Christian faith or practice, and never can; because things secular pertain to this world, not to that which is to come; to things carnal, not to things spiritual or holy. Those who would have the Christian faith and practice must be taught by Christ, by those sent by him for that purpose. Isa. 54:13. Again, it does not belong to nations to educate either the old or young, themselves or others. Christ himself appointed all the teachers both of the present and past dispensations. He said to his apostles, "Go teach all nations." None need to be taught more than the nations: "for all the gods are idols dumb, which blinded nations fear." "That ye walk not as other Gentiles walk, in the vanity of their mind, having their understanding darkened." Eph. 4:17. Again, "The civil magistrate may not assume to himself the administration of word or sacraments, or the power of the keys of the kingdom of heaven; but it is his duty to maintain piety, justice and peace in the commonwealth, and unity and peace in the church." Westminster Confession of Faith, chapter 23. The civil magistrate being a Christian, sound in the faith and exemplary in practice, as the of God requires him to be, 2 Sam. 23:3, knows how to maintain piety, justice and peace in the commonwealth and unity and peace in the church. An exemplary Christian magistrate knows that these matters in the church and commonwealth can never be maintained and preserved in any other way than by "keeping the truth of God pure and entire, suppressing all blasphemies and heresies, preventing or reforming all corruption and abuses in worship and discipline, and having all the ordinances of God duly settled, administered and observed." And the Christian magistrate knows that these great attainments never can be made in either church or state without a faithful ministry and faithful church courts. It is thus that the faithful teachers may be trained and set apart for the work of teaching. When Christ gave some pastors and teachers, He gave them authority and power to train, set apart, and ordain other pastors and teachers; and thus these church officers are to be perpetuated in the church, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, etc. Eph. 4:11. But Christ never gave any such power or authority to an ungodly and unbelieving state, or to any of their unbelieving secular teachers; but all the attainments that ever can be made by unbelieving states, and their unbelieving secular teachers is to make attainments in doing evil. "Evil men and seducers wax worse and worse, deceiving and being deceived." 2 Tim. 3:13.

Faithful pastors and teachers of Christ’s appointment, are "as the path of the just that shineth more and more unto the perfect day." "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and forever." Dan. 12:3. All such are the salt of the earth and the light of the world. But these carnal, worldly minded teachers, that have nothing to recommend them but their so-called morality—no fear of God or regard for man—no faith, repentance, love or new obedience, are not the salt of the earth, nor the light of the world. Such have no advantage over so-called civilized heathens; for, in spite of all their so-called morality, they are still "walking as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart." Eph. 4:17.

All such being without spiritual illumination, are the darkness of the world. Eph. 5:8. And the devils are the rulers of the darkness of this world. Eph. 6:12. And all unbelieving secular teachers are the darkness of this world; because "the god of this world hath blinded the minds of them that believe not." 2 Cor. 4:4. And all such remain in the power of darkness until "the Father delivers them from the power of darkness, and translates them into the kingdom of His dear Son." Col. 1:13, or until Christ, by His word and Spirit, "calls them out of darkness into His marvelous light." 1 Pet. 2:9. Then is not the state virtually placing the children of the state under the tuition of the rulers of the darkness of this world, and at the same time placing the whole state under the general superintendency of "the prince of the power of the air—the spirit that now worketh in the children of disobedience?" or under the power of the god of this world who hath blinded the minds of them that believe not? And this dreadful condition of the state, its secular teachers and children, can never be made better until the parties cease to be secular and unbelieving; and until they are all become spiritual or Christian. So long as the state, teachers and children, are unbelieving and secular—not spiritual or holy, darkness covers the earth, and gross darkness the people; and all—all states, teachers and children are wicked—we repeat it, they are all wicked; "and the wicked shall be turned into hell, with all nations that forget God." Ungodly, unbelieving teachers—so-called moral teachers, are already lost, because they are unbelieving and ungodly. "He that believeth not is condemned already," John 3:18—whether male or female—whether a state or an individual—a teacher or a scholar; and all such hate the light. How then can such be instrumental in turning others from darkness to light, and from the power of Satan to God? To all such the gospel is hidden—to all unbelieving, but not to any believing teachers. "If our gospel be hid it is hid to them that are lost, in whom the god of this world hath blinded the minds of them that believe not." 2 Cor. 4:3. The god of this world wants all men to be lost like himself: hence he wants the gospel to be hid from all that all may be lost. He is afraid of the light of the glorious gospel of Christ shining unto any, lest they might be saved. The god of this world blinds the minds of all those that believe not; but he cannot blind the minds of those who believe; because "Christ has called them out of darkness into his marvelous light." 1 Pet. 2:9. The prince of the power of the air cannot blind the minds of them that believe, because Christ has delivered them from the power of darkness; and then they are no longer the children of darkness, but of the light. Satan, unbelieving nations and carnally minded secular teachers all blind the minds that believe not: 1. By not teaching and applying the word, its doctrine, worship, discipline and government. 2. By perverting and misapplying them. 3. By teaching for doctrines the commandments of men.

Again, all unbelieving states, secular teachers and unbelieving scholars are lost; and have not the least desire of being saved, unless in their sins, and on their own plan, and by their own righteousness. Finally, so far as love of sin and hatred of God, and all righteousness is concerned; all unbelieving children can harmoniously cooperate with Satan, the god of this world, unbelieving states and carnal secular teachers, in opposing Christ and Christianity. "The wicked are estranged from the womb, they go astray as soon as they are born—speaking lies." Ps. 58:3.—written March, 20th, 1879.

Modified Register for Rev. John McAuley

First Generation

1. Rev. John McAuley was born on 6 Jan 1807 in Wytheville, Wythe, VA. He died in 1883 in Rimersburg, Clarion, PA. He was buried in Rimersburg, Clarion, PA. John married Jeanetta "Elizabeth" Reed about 1838. Jeanetta was born in 1817 in Ohio. She died in 1892. She was buried in Rimersburg, Clarion, PA. They had the following children:

2 F i. Sarah McAuley was born in 1844.

3 F ii. Mary Elizabeth McAuley was born about 1847 in Rimersburg, Clarion, Pa. Mary married Washington Adams Craig son of James Craig and Jane R. Ferguson on 21 Sep 1871. Washington was born on 22 Oct 1841 in Toby twp, Clarion Co, Pa. He died on 5 Oct 1914 in Sligo, Pa. He was buried on 7 Oct 1914 in Associated Church Cemetery, Rimersburg.

+ 4 M iii. Dr. Auley McAuley was born on 14 Nov 1851. He died on 3 Aug 1894.

5 F iv. Rebecca McAuley was born about 1852.

6 F v. Margaret ("Maggie") McAuley was born in 1841. She died on 12 Jan 1917. She was buried in Rimersburg, Clarion, PA.

Margaret married John Langley on 22 Feb 1866 in Rimersburg, Clarion, PA. John was born in 1827. He died on 10 Jan 1905. He was buried in Rimersburg, Clarion, PA.

7 M vi. W. Reginald McAuley was born in 1839. He died in 1900. He was buried in Rimersburg, Clarion, PA.

Second Generation

4. Dr. Auley McAuley (John) was born on 14 Nov 1851 in Rimersburg, Clarion, PA. He died on 3 Aug 1894 in Rimersburg, Clarion, PA. He was buried on 5 Aug 1894 in Cherry Run, Clarion, PA. Auley married Jane "Amanda" Craig daughter of John Richards Craig and Nancy Elvira Hull about 1879 in Sligo, Clarion, PA. Jane was born on 1 Dec 1859 in Toby, Clarion, PA. She died on 29 Oct 1922 in Youngstown, OH. She was buried in Cherry Run Cemetery, Clarion Co., PA. Auley and Jane had the following children:

8 M i. John McAuley was born on 18 Jan 1881. He died on 5 Jan 1963 in Santa Ana, CA. John married Anna Blythe Kennedy . Anna was born on 25 Aug 1887 in Sligo, Clarion, PA. She died in Santa Ana, CA.

+ 9 M ii. Rev. Harry Craig McAuley was born on 29 Aug 1882. He died on 13 Nov 1957.

10 F iii. Nellie B. McAuley was born on 29 Sep 1884. Nellie married Mr. Adams .

11 M iv. Auley McAuley was born on 29 Dec 1888.

12 F v. Mae McAuley was born in 1892. She died in 1899. She was buried in Cherry Run, Clarion, PA.