Joseph Patterson: A painting by the Holy Spirit

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Joseph Patterson (1752-1832) was one of the Presbyterian ministers who contributed so much to pioneer labors in Western Pennsylvania. Joseph Smith (1796-1868) recounts an anecdote, in Old Redstone (1854), towards the end of Patterson’s life, which is the subject of today’s post.

On Friday, before he died, he took the final sitting for his portrait. The artist had been expressing his purpose to visit the celebrated Sully, the great American painter, with a view to receive instructions for his own improvement. As Mr. Patterson rose from the chair, after looking for a while at his own picture, he turned to the artist, and taking him by the hand, he said to him, with great solemnity and affection, "I can recommend to you another great painter. Do you get the Holy Ghost to draw the image of Christ upon your heart, and it will last for ever. And he will charge you nothing for it!" The painter, who was of infidel sentiments, probably despised the counsel, and might soon have forgotten it, but from his hearing, a few days after, to his great surprise, of Mr. Patterson's death. He then related this remark of Mr. Patterson. He subsequently, abandoned his infidel sentiments, and made a profession of religion.

To God be the glory for Patterson’s witness to the grace of God in the final days of a life lived in His service.

James R. Boyd on the Providence of God

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James Robert Boyd employed a useful method of teaching the substance of the Westminster Shorter Catechism. First, he presented the particular question, followed by the great doctrinal truths comprehended within, supported by Scripture. Then, he listed practical lessons to be derived from those truths. Finally, he gave illustrations of these teachings to bring them home.

Today, we give an example of his method as it pertains to Q. 11 of the Shorter Catechism in The Westminster Shorter Catechism: With Analysis, Scriptural Proofs, Explanatory and Practical Inferences, and Illustrative Anecdotes (1854). It is a good subject for meditation, and Boyd’s teaching is a good reminder of a precious Scriptural truth.

Q. 11. WHAT ARE GOD’S WORKS OF PROVIDENCE?

God’s works of Providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.

What Truths are embraced in this Answer?

  1. God preserves all his creatures. — Psal. cxiv. 15. The eyes of all wait upon thee: and thou givest them their meat in due season.

  2. God governs all his creatures. — Psal. ciii. 19. His kingdom ruleth over all.

  3. God directs and governs all the actions of his creatures. — Prov. xvi. 9. A man’s heart deviseth his way: but the Lord directeth his steps.

  4. God’s works of providence are most holy. — Psal. cxlv. 17. The Lord is righteous in all his ways, and holy in all his works.

  5. God’s works of providence are most wise. — Isa. xxviii. 29. The Lord of hosts, which is wonderful in counsel, and excellent in working.

  6. God’s works of providence are most powerful. — Psal. lxvi. 7. He ruleth by his power for ever.

What Lessons do you derive from the above Doctrines?

I learn (1.) That there is no such thing as blind fate; that there is a divine agency which guides, and protects, and governs; that it reaches to all places, beings, and events. (2.) To commit myself and all other creatures to the care and guidance of my Creator, and to endeavor at all times to act in obedience to his supreme will. (3.) That events which seem accidental, are nevertheless ordered by the Lord, as when the Bible informs us (1 Kings, xxii. 34) of a certain man who drew a bow at a venture, and smote the king of Israel between the joints of the harness. God’s providence directed the arrow to the mark. (4.) That the providence of God is merely the accomplishment of his eternal purposes concerning his creatures, and that all the circumstances of my life are regulated by his wisdom and power. Hence (5.) I must not murmur or complain when affliction befalls me, nor be ungrateful to God when he prospers me and gladdens me in my course. (6.) That the cause of religion — the church of Christ — is safe. (7.) That even the wickedness of man is overruled for good, as in the case of the envy of Joseph’s brethren, the crucifixion of our Saviour, and the sensuality of Henry VIII. of England.

What Illustrations can you give?

  1. There is a habit of saying, “Such a thing will TURN UP,” as if it depended on chance; whereas nothing will turn up but what has been ordered. When a man becomes a Christian, he is written upon, “TO BE PROVIDED FOR,” and he ought, therefore, to notice, as he goes on, how Providence does provide for him.

  2. When the Protestants in Rochelle were besieged by the French king, God, by his providence, sent in a number of small fishes that fed them, such as were never seen before in that harbor.

  3. The raven, a bird that has not natural affection enough to feed its own young, yet providentially carried nourishment to the Hebrew prophet Elijah.

  4. The Book of Esther details a series of the most wonderful providences in behalf of the Jewish people, when in great danger of a universal massacre.

  5. The Rev. Richard Cecil has correctly observed, that “we are too apt to forget our actual dependence on Providence, for the circumstances of every instant. The most trivial events may determine our state in the world. Turning up one street instead of another, may bring us into company with a person whom we should not otherwise have met; and this may lead to a train of other events, which may determine the happiness or misery of our lives.”

  6. OVERRULING PROVIDENCE. — “All these things are against me,” thought good old Jacob, when he exclaimed in the bitterness of his soul, “Joseph is not, Simeon is not, and will ye take Benjamin away?” And it did seem as if these bereavements would “bring down his gray hairs with sorrow to the grave.” But it was all cleared up when “he saw the wagons” which Joseph had sent to carry him and all his numerous family down to Egypt, and save them alive, during the terrible seven years’ famine. So Joseph himself must have thought, when his brethren cast him into the pit; when they sold him as a slave to the Ishmaelites; and when, upon the false charge of an adulterous woman, he was thrown into prison, without any hope of relief, or any prospect of it, except by a violent and ignominious death. But how was it, when he found himself suddenly raised to the vice-royalty of Egypt, and that God had sent him down to preserve the life of his venerable father, and of the very brethren who had so cruelly sold him to the passing caravan? “All these things are against us,” undoubtedly, thought our Puritan ancestors, when they were persecuted from city to city, and could find no secure resting-place short of this great Western wilderness; but God sent his angel before them, and what glorious foundations of civil and religious liberty did they lay upon these shores, for the building up of a great nation. We see in all these and numberless other striking examples, how much better care God takes of his people than they could take of themselves, and how he overrules the most adverse and trying events for their highest good. Indeed, this is a matter of every-day experience. Almost any person who has arrived at the age of forty, can recollect times when his favorite plans were thwarted, and it did seem as if the course of Providence was against him, when, as it proved in the end, it was all in his favor, and saved him from losses or calamities, in which the carrying out of his plans would inevitably have involved him. — Dr. Humphrey

An acrostic by Amos Beman

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Amos Beman was a prominent African-American abolitionist and minister, as well as a close friend of James W.C. Pennington. Pennington, a former slave — “the fugitive blacksmith” — went on himself to become a prominent Presbyterian minister, as well as the first African-American to receive a Doctor of Divinity degree in Europe. One of his biographers, Christopher L. Webber, in American to the Backbone: The Life of James W.C. Pennington, the Fugitive Slave Who Became One of the First Black Abolitionists, pp. 441-442, tells of Beman’s poetic tribute to his friend, which is a remarkable memorial to a godly man.

The poem raises a puzzle that is at present unsolved. What abbreviation “C” in Pennington’s name stand for? As Webber tells us, he was born as James Pembroke. In the autobiographical The Fugitive Blacksmith, we are told of a name change to James W.C. Pennington, but we are not told why. The obvious inference is that a name change would be helpful to a fugitive slave. But what do to the abbreviations stand for? That Pennington does not explain. We have no writings by him that provide full names without abbreviations in his own hand. The degree given to him at Heidelberg University does give a full name (in Latin) of James William Charles Pennington. Some have speculated that “W” would stand for William Wright, who first harbored the escaped slave. No suggestion has been offered for name “Charles.” Amos Beman, however, uses “Cox” in the acrostic below, thinking, perhaps, of the Rev. Samuel H. Cox, “the man who welcomed [Pennington] into the Christian Church.” In any case, Beman’s tribute is a noble attempt to answer the age-old question, “What’s in a name?”

Pennington, James W.C. DD photo.jpg

REV, J.W.C. PENNINGTON

J ustified by wisdom’s high behest
A slave no more—a man confessed—
M any have read from thy eloquent pen,
E nnobling thoughts for the freedom of men.
S till upward and onward is thy way.

W hich thousands admire, blessing God for the day
I n which you have toiled, so nobly and true—
L ike Garnet and Douglass, and Delaney, too—
L ifting the bondman from darkness and death—
I nvesting him with rights—inspiring him with breath,
A nd sending him forward in virtue’s career,
M ajestic and noble, divested of fear.

C ontinue then faithful and true to the end;
O n God you rely—He is strong to defend.
X ylographican skill let others unfold.

P resent thou thy record to ages untold,
E mblazoned with the deeds of light and love;
N one will deny thee a mansion above.
N ow awaiting to crown thee in thy new field,
I n heart and in hope as your power you wield,
N ew honors shall deck thee as in distant lands,
G iving thee joy amid the work of thy hands.
T o heaven we commend thee in all the way
O n which thou goest from home far away—
N one can more warmly adieu to thee say.

Sturge's Cherry Tree

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No one can have visited Japan, with its lovely landscapes and dainty cherry blossoms and magnificent Buddhist temples and sequestered Shinto shrines, without ever afterwards having the deepest interest in the future of that almost fairyland of the east; and no one can have come into close contact, as the writer of this has done, with the Japanese character, with its picturesque naivitè and ceremonial politeness and charming gentleness of manners, without having that interest greatly deepened and enhanced. Dr. Sturge's work only needs to be better known to the Christian people of our own churches in order that it may be more highly appreciated by them. His work is not so much for to-day as for to-morrow; not so much directly for the few thousand Japanese people in California now as indirectly for the millions of Japanese in their native land.

So wrote Henry Collin Minton in his introduction to The Spirit of Japan: With Selected Poems and Addresses (1903) by Ernest Adolpus Sturge, American medical doctor and missionary, and long-time General Superintendent of the Japanese Presbyterian Church. Sturge’s poems capture the beauty of a place, and the spirit of a people, who were dear to him. Today, we consider the cherry tree, through Sturge’s eyes.

Cherry Blossom Tree, Japan.jpg

The Cherry

The cherry is grown for beauty alone;
The fruit that is left behind
Is bitter and small, and not eaten at all;
The petals that whirl in the wind
Like beauiful snow, seem to say as they go,
When called by each summoning blast:
“A lesson we give to people who live,
That beauty like ours will not last."

Long ages ago, in old Yamato,
These blossoms that quickly fall,
Taught brave Samurai to be ready to die
At once, at their master 's call;
To die by the sword for their feudal lord;
So cherries, wherever they blow,
With fragrance they fill the air, while they thrill
The spirit of Yamato.

Happy birthday to John Calvin!

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If you are Reformed, you probably know something about John Calvin. He is widely recognized as the author of the Institutes of Christian Religion (1536, 1559), and as the leader of the Reformed wing of the Reformation (in contrast to Martin Luther’s Lutheran wing). He was born in Noyon, France on July 10, 1509. Today is his birthday, and thus, Log College Press is celebrating with select resources about the man and his theology. Consider these works for an in-depth study of the man and his legacy.

John Calvin.jpg

As Calvin would say,

I have always been exceedingly delighted with the words of Chrysostom, “The foundation of our philosophy is humility;” and still more with those of Augustine, “As the orator, when asked, What is the first precept in eloquence? answered, Delivery: What is the second? Delivery: What the third? Delivery: so, if you ask me in regard to the precepts of the Christian Religion, I will answer, first, second, and third, Humility (Institutes 2.2.11).

As Reformed Christians, we do not exalt Calvin beyond measure, but we are thankful for the grace of God that accomplished so much good in his life. He was a very humble man, and that is seen in the writings referenced above which explore his life and many contributions to the world, and to the kingdom of God. We remember a good man today who was born over 500 years ago.

Henry Kollock: Christ Must Increase

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When Henry Kollock delivered a sermon before the General Assembly of the Presbyterian Church in Philadelphia, Pennsylvania, he was just 24 years old and newly-appointed to serve as a Professor of Divinity at the College of New Jersey at Princeton. His sermon was titled Christ Must Increase. A Sermon Preached Before the General Assembly of the Presbyterian Church in the United States of America; by Appointment of Their Standing Committee of Missions, May 23, 1803, which can be found in Vol. 4 of Sermons on Various Subjects, and it left a mark on his hearers.

Kollock, Henry, Christ Must Increase Title Page.jpg

In this sermon, based on John 3:30, Kollock argues that it is a definite truth that Christ and his kingdom will increase, and that this truth gives both consolation to believers and a direction to duty.

Drawing from the Psalms, Isaiah, Daniel, Malachi and the writing of John in Revelation, among other Scripture texts, Kollock argues that as the kingdom of God grows on earth — like a mustard seed — every nation will be blessed to call Jesus Lord.

And what a consolation this is to those who love Jesus, to know that His work will advance and none can hinder it. When we look around and see so many people lying in darkness, void of the gospel, it is heartbreaking. But the promises of God assure us that the good news of Christ’s death and resurrection will reach every land, and that people all around the world will indeed praise him.

This knowledge leads to our duty as believers, for “we are workers together with God,” who must needs accomplish his purposes in the earth. We have a duty to pray for the extension of Christ’s kingdom in the world, and a duty to labor for the same, according to our place and calling. We can contribute to the work of missionaries, even if we are not called to be missionaries. An obligation is upon us to be missionary-minded.

Take time to read this missionary sermon by Henry Kollock, which is over 200 years old. It will still stir the hearts of any today who love the name of Jesus and desire to see his name magnified to the furthest ends of the earth. It is promised that “He will increase,” and this sermon offers assurance, consolation and direction to every believer to whom this promise is precious.

Joseph Bullen was born 270 years ago

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It was on July 8, 1750, in Brimfield, Massachusetts, that pioneer Presbyterian missionary Joseph Bullen was born. He studied at Yale, graduating in 1772, and became pastor of a Congregational church two years later, in Westminster, Vermont. He also worked as a teacher, a miller, and a farmer, and served as a chaplain in the American War of Independence, and later was elected to serve in the Vermont legislature. He and his wife Hannah had nine children.

In 1796, he answered the call of the New-York Missionary Society to serve as a missionary to the Chickasaw Indians in the Mississippi Territory. A charge was given to him in March 1799 by John Rodgers. Later that year, he made his way through wilderness to reach his destination, receiving a letter of safe passage from Chickasaw chief William Colbert. Robert M. Winter writes, “On June 2, 1799, Bullen preached the first sermon in the Chickasaw Nation, also the first Presbyterian sermon in Mississippi” (Outposts of Zion: A History of Mississippi Presbyterians in the Nineteenth Century, p. 10).

This photo shows the reconstructed log cabin church known as the Bayou Pierre Presbyterian Church, at Port Gibson, Mississippi, organized by Joseph Bullen, as it stood in 1807. It was one of several Presbyterian congregations organized by Bullen in …

This photo shows the reconstructed log cabin church known as the Bayou Pierre Presbyterian Church, at Port Gibson, Mississippi, organized by Joseph Bullen, as it stood in 1807. It was one of several Presbyterian congregations organized by Bullen in the Mississippi Territory.

Bullen recorded his experiences in a journal, extracts of which from the year 1800 were published by the New York Missionary Magazine and Repository of Religious Intelligence. He returned to New England briefly and was re-authorized to continue serving as a missionary to the Chickasaw Indians, which he did, organizing a school, and planting churches in the Mississippi Territory. Other missionaries came and, by their combined labors, the Presbyterian Church obtained a foothold in the “Old Southwest.” In 1816, the Presbytery of Mississippi was organized, and Bullen was chosen as its first Moderator. He died on March 26, 1825, and is buried in Jefferson County, Mississippi. Today, we remember his labors on behalf of the kingdom of Christ, especially as the first pioneer Presbyterian missionary in Mississippi.

Family Religion in Clarence E.N. Macartney's Boyhood Home

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Clarence Edward Noble Macartney (1879-1957) was an American Presbyterian clergyman and author who played an important role in the PCUSA’s “fundamentalist-modernist” controversy of the 1920s and 1930s. Macartney is known, for example, for his famous 1922 sermon “Shall Unbelief Win?” — a response to Harry Emerson Fosdick’s "Shall the Fundamentalists Win?” Both of these significant sermons have recently been added to Log College Press.

From his posthumously-published The Making of a Minster: The Autobiography of Clarence E. Macartney (1961), pp. 63-64, we glean some insight into the background of this staunch defender of the faith. What is particularly interesting is the place that family worship held in his home as he grew up in Beaver Falls, Pennsylvania. His family was members of the RPCNA congregation pastored by Robert James George (whose address on family religion is available to read on Log College Press). In this extract, Macartney speaks of his first religious impressions.

I received my earliest and most abiding religious impressions where they are always first received, in the home. Family worship was universal in the homes of our neighborhood, and we had “worship” every morning before breakfast and at night before going to bed. Father would say to one of the children, “Bring the books,” whereupon the black-bound Bibles were brought from the shelf in the dumbwaiter which now serves as a closet. After we had sung a Psalm we then read around the circle the verses of the chapter for the day, after which we knelt for prayer, by Father when he was at home, or, if he was away, by Mother. My first lessons in religion and in reading I had on those mornings at family worship, sitting on my father’s knee as he, with his long forefinger, pointed out the words to me. The 121st Psalm was a favorite. We always sang that great “Traveler’s Psalm” when any of the family was starting off to college, or on a journey. The benediction of that family altar has, I am sure, followed all of us through life thus far, and will, I hope, follow us up to the gate of heaven. Father was wont to conclude his petitions at the family altar with the prayer, “May we all get home at last!” Still on life’s pilgrimage, the children who remain can hear the music of that grand 121st Psalm as we sang it in the Scottish metrical version:

“I too the hills will lift mine eyes,
From whence doth come mine aid
My safety cometh from the Lord,
Who heaven and earth hath made.”

The most treasured recollection of my mother’s religious training is that of singing by our bedside at night in her clear, sweet voice the words of the hymn,

“There is a happy land,
Far, far away.”

On Sabbath afternoons in the springtime and summer mother took us down to a moss-covered rock under the sassafras trees on the hillside and told us the deathless tales of the Bible. She had a little red-bound hymn book out of which we sang with her some of the hymns. Covenanters were not supposed to sing the hymns; only the Psalms of David, and those Psalms are, indeed, the sweetest music this side of heaven. Yet Mother was always free in her religious life, and did not hesitate, on occasions, to sing the hymns. I am sure that the singing of those hymns on the summer afternoons on that moss-covered rock on the hillside in the long ago did much to introduce us to the warmth and tenderness of personal religion.

Family worship as boy left a deep impression on the man who later devoted his life to the ministry of the gospel, and as a witness to Old School, Biblical religion. Seeds planted early may, in the providence and mercy of God, bear much good fruit.

Presbyterians and the Revolution

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In 1876, on the centennial anniversary of America’s birth as a nation, William Pratt Breed published a volume titled Presbyterians and the Revolution, which examined the historic connection between Presbyterianism and resistance to tyranny.

As Breed notes, Calvinism has imbued a spirit of civil and ecclesiastical liberty into the freedom-loving peoples of Switzerland, France, Scotland, England, the Netherlands, and the American colonies, not to mention the Waldenses and others. Presbyterians have long stood at the forefront of the struggle for “lex rex,” or limited, just government, in opposition to tyranny both in the state and in the church. The heritage of the Scottish Covenanters and French Huguenots in this regard contributed much to the American Presbyterian witness on behalf of Biblical liberty.

Here is the Table of Contents for Breed’s work:

  1. Presbyterians and the Centennial

  2. Presbyterianism A Representative Republican Form of Government

  3. Presbyterianism Odious to Tyrants

  4. Presbyterians Spirit in Harmony With That of the Revolution

  5. The Westmoreland County Resolutions

  6. The Mecklenburg Declaration

  7. Presbyterian Zeal and Suffering

  8. Formal Action of the Presbyterian Church

  9. Declaration of Independence and Dr. John Witherspoon

  10. Organization of the Confederacy

  11. Monument to Witherspoon

Breed quotes from a classic work by Ezra H. Gillett (History of the Presbyterian Church in the United States) to show how closely allied Presbyterianism and the cause of American liberty were:

To the privations, hardships and cruelties of the war the Presbyterians were pre-eminsntly exposed. In them the very essence of rebellion was supposed to be concentrated, and by the wanton plunderings and excesses of the marauding parties they suffered severely. Their Presbyterianism was prima facie evidence of guilt. A house that had a large Bible and David's Psalms in metre in it was supposed, as a matter of course, to be tenanted by rebels. To sing "Old Rouse" was almost as criminal as to have leveled a loaded musket at a British grenadier.

Breed quotes Gillett further to list the heroic sacrifices of Presbyterian clergymen who served and suffered during the war. Among the names listed are John Rodgers, Azel Roe, Jacob Green, Henry Pattillo, David Caldwell, William Tennent III, Hugh McAden, Alexander MacWhorter and many others. We shared an honor roll of Presbyterians who served the cause of American liberty last year as well.

Breed pays special attention to the role of John Witherspoon, who was the only clergyman to sign the 1776 Declaration of Independence and the Articles of Confederation.

The Calder statue of John Witherspoon at the Presbyterian Historical Society, Philadelphia, Pennsylvania (photo by R. Andrew Myers).

The Calder statue of John Witherspoon at the Presbyterian Historical Society, Philadelphia, Pennsylvania (photo by R. Andrew Myers).

All of these names — their stories, their service, their sacrifices — recalled to mind by Breed, are worthy of remembrance today, just as they were in 1876. The cause of freedom, both civil and ecclesiastical, is always linked to the right honor of Christ the King, who rules the nations. The record of American Presbyterian contributions to civil liberty constitutes a noble history, though filled with flaws and inconsistencies, but that history is sometimes shrouded in mist, and is in danger of being forgotten. Presbyterians and the Revolution is book worth reading, especially on this Independence Day.

Andrew W. Blackwood: How Christ Enables Me to Solve My Problems

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The noted Presbyterian preacher and homiletics professor Andrew Watterson Blackwood (1882-1966) was a tireless worker for Christ. But twice in his life he was sidelined by “nervous breakdowns,” the first of which occurred while he was studying at Princeton. Later in life, he wrote an account of the lessons learned from those experiences. It appears in Jay E. Adams, The Homiletical Innovations of Andrew W. Blackwood, pp. 42-43.

HOW CHRIST ENABLES ME TO SOLVE MY PROBLEMS

In 1905 I suffered a nervous and physical breakdown, which lasted almost a year. In 1936 I had another breakdown, much worse, which kept me from teaching and preaching for a year and a half. Partly through a kind physician who loved the Lord, I regained health and strength of body and mind. During the past 18 years the Lord has enabled me to carry a full-time load as a professor, to conduct divine services almost every Lord’s Day in the past few years, and to write 18 books, 15 of them for ministers, and all 15 still on the active list. Now I am four years beyond the seminary’s age of retirement, and still He gives me work to do, with strength to do it, day by day, and peace of heart.

So I gladly accept an invitation to testify, not in a spirit of boastfulness, but of gratitude. As our late friend and neighbor Albert Einstein once told Mrs. Blackwood, with reference to his work in science, “I have nothing but what I have received.” He was thinking about greatness in the eyes of men; I am giving thanks for goodness from the hand of God….

…Gradually the Lord has taught me how to live from day to day, as ever in His sight. He has been teaching me what I should have learned as a young minister. Once I asked an older man, active and honored in state and church, “How is it that in a day, a year, or a lifetime you can do more work and better work than any person I have ever known?” He smiled as he told me, “My Lord taught me a long while ago to live without worry, work without hurry, and look forward without fear.” That sounds like Philippians 4:6, 7.

Looking back, I can see that apart from physical causes my breakdowns came from my shortcomings and failures, due no doubt to ambition. I had not learned to live and work and hope in the spirit of my older friend. Neither had I gained mastery over despondency, insomnia, and related disorders, which ought to have no place in a life where the Spirit dwells. I had not even learned how to deal with my body as my father, a horse-and-buggy doctor, took care of his team, and as I, a typical Scotsman, try to take care of my automobile. I do not mean that I ever drank, or abused my body in various other ways, but that I suffered from stress and strain, self-imposed, with resulting worry and waste. Friction in my soul!

Now as I look forward the sunset years I trust that I shall keep on learning how to live day by day, as ever in His sight. With Paul I hope that I shall always feel able to say, “for me to live is Christ”; and with Browning, “The best part is yet to be.” “My hope is built on nothing less than Jesus’ blood .and righteousness.” Hence I look forward to the unseen world with peace, with hope, and with more than a few foretastes of heaven’s joy. I hope, too, that I shall not meet my Lord with empty hands and a broken heart.

Andrew W. Blackwood

Ruling Elder Moderators: A Sermon (or Address) by Ralph E. Prime

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To introduce this new addition to Log College Press, we quote from Joan S. Gray and Joyce C. Tucker, Presbyterian Polity For Church Officers, p. 42:

One fascinating document from the last decade of the nineteenth century is a pamphlet titled “A Sermon or Address on the Elder Moderator and the Ruling Elder.” This sermon was delivered before the Presbytery of Westchester of the Synod of New York at its meeting in Stamford, Connecticut, in 1894. Ralph E. Prime began by recounting his experience as the first elder to moderate his presbytery. One of the first questions which arose was whether he would preach the sermon, even though he titled it “A Sermon or Address.” The sermon was a learned lecture on the history of presbyterian polity and of the Presbyterian Church. Prime told story after story of elders serving as moderators of various judicatories in various places. About one-third of the way through his sermon Prime concluded that in matters related to polity it is, indeed, right to make changes! Having reached that conclusion, he turned to the text from Romans 11:13: “I magnify mine office.” And indeed Prime did! He called on elders to exercise their office according to the highest standards of faithfulness.

Ralph E. Prime, Sr. (1840-1920) was a remarkable man. Born in Matteawan, New York, Prime went on to fight for the Union in the War Between the States, rising to the rank of lieutenant colonel (he was nominated by President Lincoln to serve as brigadier general), and practiced law after the war was over for more than four decades. He was a city attorney for the town of Yonkers, New York, and served as deputy attorney general for the State of New York. He was a member of the New York Society of Military Order of the Loyal Legion, the Society of the War of 1812, the Empire State Society of Sons of the American Revolution, the Order of the Founders and Patriots of America, and as President of the American Flag Association. He was also a long-time Presbyterian ruling elder who served as clerk of his session, and as a delegate to five Pan-Presbyterian Alliance council meetings in Europe and the United States. He was a church historian, a published author and a Mason. To the point for this post, he was the first ruling elder to serve as moderator of his presbytery (Westchester) and synod (New York).

Being the first ruling elder of his presbytery to serve as moderator, Prime was forced to confront the question of whether it was proper for him as a ruling elder (and not a minister) to deliver the traditional moderator’s sermon. In fact, as he recounts the event, he was asked that very question (but it remain unanswered) before the vote to elect him to the position was taken.

In his discourse, Prime takes his audience through an historical tour of the precedents for him serving in the capacity of moderator. He relates the story of George Buchanan in Scotland, and others in England, and in the PCUSA and the PCUS, who all served as ruling elder moderators. He also examines the relevant portions of the book of church order, and affirms his conviction that there is one office of elder, teaching and ruling, before proceeding to “magnify” that office by expounding on what the Scriptures teach about the duties of elders, and stirring up his fellow presbyters to faithful service to the kingdom.

Recently, we have obtained a copy of this discourse, photographed it, and uploaded it to Log College Press. It is an interesting read to be sure, and it shows both the knowledge and passion of the author for this subject. We nevertheless take note of the ambiguity of the title - is it a sermon or is it an address? Read it for yourself and decide.

A poem for the last day of June by Lucien V. Rule

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As the first half of 2020 comes to a close, here is a sweet reminder that no matter what our lot, we have reason to fall to our knees with thanksgiving and offer praise to our Maker and Redeemer. This poem was published by Lucien V. Rule in 1903.

Worship

The passing days are full of pain
Unless she sweetly smiles on me;
And I would give all worldly gain
One kindly look of love to see,
Dear heart,
One kindly look of love to see.

The fields of June are golden fair,
The skies above are blissful blue;
But song is dumb with dark despair
Unless my love is fond and true,
Dear heart,
Unless my love is fond and true.

She guards her holy secret well,
Her trembling lips have naught to say;
But tender eyes more truly tell
The tale of love than poet’s lay,
Dear heart,
The tale of love than poet’s lay.

Ah, God, I thank Thee, and am glad
Again; and I will doubt no more;
My soul shall sing where it was sad,
And from its lowly sackcloth soar,
Dear heart,
And from its lowly sackcloth soar.

Sure, Heaven itself hath peace like this;
Sure, angels feel a love so sweet!
O sacred trust, O speechless bliss!
I fall silence at thy feet,
Dear heart,
I fall in silence at thy feet.

His daughter loved to read: a vignette about Rev. David and Lucy Laney

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Lucy Craft Laney (1854-1933) is a beloved name in Georgia. Her portrait hangs in the Georgia state capitol. Her labors for 50 years as principal of the Haines Institute for Industrial and Normal Education — the first school for African-American children in Augusta, Georgia — are treasured. She contributed much to the furtherance of education among African-Americans in her state. She was a life-long Presbyterian, and was also the daughter of a Presbyterian minister, Rev. David Laney (1814-1894).

David was born a slave in 1814 in Sumter, South Carolina, and trained well in carpentry, but purchased his own freedom as well as that of his wife, Louisa Tracey Laney. Lucy was born twenty years later, in Macon, Georgia, the sixth child among ten biological siblings, several cousins and at least one orphan who was embraced by the family. David went on to become the first pastor of the Washington Avenue Presbyterian Church in Macon (ordained in 1866), and helped to found the Knox Presbytery and Atlantic Synod of the PCUSA. Lucy, meanwhile, was prepared from early in life to help educate young minds.

Mary Jackson McCrorey wrote a tribute to Lucy which appeared in the June 1934 issue of The Crisis. One vignette which she relates has to do with Lucy’s love of reading and her father’s encouragement.

Miss Laney was prepared — to begin with, by inheritance. She was bred, born and reared in a Christian family….

Her father was a Presbyterian minister with qualifications of marked leadership. Her mother and father had some education, they were for the times more than ordinarily intelligent, and they had high ideals in living. Both of them read good literature. He in particular read much of it. She handled a great deal of the kind while doing the delicate, careful work in looking after the home of her owner. They bought for their children good books and papers like those bought for their owners’ children. Miss Laney herself had read several of George Eliot’s books, Charles Lamb’s Tales of Shakespeare before reading several of Shakespeare’s plays and she had read other standard literature long before she left home to go to school. Years after when she was at her best in developing her school she would enjoy telling me how she would get away with the other children in the family by her love for reading. She would sit on the woodpile reading while the sisters were washing the dishes and the boys were carrying in the wood for the night. When they complained because she was not helping to wash the dishes, she would say, “Pa, I just must finish reading this book.” And he would say, “Let her alone. I want her to finish her book.” How she chuckled to tell of getting out of washing those dishes. She often said in a modest manner to make me think that her mother and father, and especially her father, were looking for evidences in her life of much they had hoped and prayed and worked for in the making of their family.

A child who reads will often grow up with a love for learning. Certainly this was the case with Lucy Craft Laney, and she passed on that love of learning to many during a long career spent educating the young of Georgia.

Friday Fun from Log College Press

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For a little Friday fun, we are sharing some interesting facts about select authors at Log College Press. It is intended as a revealing, even light-hearted, look at some curious and interesting facets of the group of writers that constitutes this assembly of Presbyterian writers.

We begin with some current stats of interest:

  • Who is the most prolific author on Log College Press? - B.B. Warfield (currently there are 253 works by Warfield on LCP)

  • Who is the oldest author on Log College Press? - Arthur Judson Brown (died at the age of 106)

  • Who is the youngest author on Log College Press? - Archibald Johnston (died at the age of 25) - although we also have a published letter by A.A. Hodge written when he was 10 years old.

  • In what year was the earliest Log College Press author born? - Robert Hunt was born c. 1568.

  • In what year did the most recent Log College Press author enter glory? - Ernest Trice Thompson died in 1985.*

  • Who was the most well-traveled author on Log College Press? - Pioneer missionary John Cuthbertson traveled an estimated 70,000 miles during his 40-year career.

  • How many African-American authors are on Log College Press? - 40

  • How many authors on Log College Press were formerly slaves? - 18

  • How many Native-American authors are on Log College Press? - 5

  • How many female authors are on Log College Press? - 16

  • How many authors were U.S. Presidents? - 3

And then we have some more subjective matters.

  • What is the most amusing title found on Log College Press? - Do Not Marry a Fop by William B. Sprague

  • Who was the most “dashing” author on Log College Press? - Chauncey Webster wore the top hat very well.

Chauncey Webster

Chauncey Webster

Let us know what else you would like to know about the authors found at Log College Press. We welcome suggestions for additions to the site as well. Meanwhile, have a great Friday!

*Part of the criteria to be an author featured on Log College Press is that the author must be born prior to 1900.

"Time Is," a poem by Henry J. Van Dyke, Jr.

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Henry Jackson Van Dyke, Jr. had many notable friends, including Mark Twain (he officiated at Twain’s funeral) and Helen Keller. Also among his circle of friends was Spencer and Katrina Trask, a remarkable couple — with ties to Princeton and Thomas Edison — whose estate near Saratoga Springs, New York, was known as Yaddo. On that estate a garden was built with a sundial for which Van Dyke wrote an inscription, which has since become one of his most famous poetic works. The poem he wrote was, in part, read at Princess Diana’s 1997 funeral. It is the second half, often referred to as “Time Is,” which is most remembered and is perhaps most beloved. It can be read in Music and Other Poems (1904).

Katrina Task’s sundial at Yaddo.

Katrina Task’s sundial at Yaddo.

Katrina’s Sun-Dial

Hours fly.
Flowers die:
New days,
New ways:
Pass by!
Love stays.

Time is
Too Slow for those who Wait,
Too Swift for those who Fear,
Too Long for those who Grieve,
Too Short for those who Rejoice;
But for those who Love,
Time is not.

American Presbyterians in Europe

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St. Augustine, when he speaks of the great advantages of travelling, says, that the world is a great book, and none study this book so much as a traveller. They that never stir from home read only one page of this book. -- John Feltham, The English Enchiridion (1799)

Like many today who might be itching to travel again, American Presbyterians in the 19th century also sought the benefits of a long voyage, and Europe was one particular favorite destination. Among the life experiences of authors found at Log College Press, trips to Europe are a recurring theme, and our Travelogue page highlights this.

The letters, journals, books and poetry that resulted from such trips are a valuable historical record of life on one side of the pond as viewed through the eyes of residents from the other side. In today’s post, we take a closer look at these memorials of their experiences.

  • James Waddel Alexander — J.W. Alexander traveled to England, France, Switzerland, Germany, the Netherlands, Scotland on a six-month tour of Europe in 1851. He met Adolphe Monod in Paris. Later, in 1857, he returned to Europe and met Charles H. Spurgeon in England, and Thomas Guthrie in Scotland, while also visiting France, Germany, Switzerland and Belgium. His reports on these travel experiences are recorded in Forty Years' Familiar Letters, and also in James W. Garretson, Thoughts on Preaching & Pastoral Ministry: Lessons from the Life and Writings of James W. Alexander.

  • Joseph Addison Alexander — J.A. Alexander spent a year in Europe (1833-1834). Time was spent in England, France, Switzerland, Germany, and Italy. From diary extracts given in H.C. Alexander’s The Life of Joseph Addison Alexander, we learn many fascinating details about the people he met, and the poems he wrote, inspired by his European travels.

  • Henry Martyn Baird — Baird spent much of his childhood in France and Switzerland, and then after graduating from the University of New York, lived in Greece and Italy during 1851-1853, and studied at the University of Athens. Besides his many written studies of the French Huguenots, he authored Modern Greece: A Narrative of a Residence and Travels in that Country (1856).

  • Robert Baird — Baird visited Europe many times as recorded in H.M. Baird’s biography The Life of the Rev. Robert Baird, D. D. (1866). Baird himself wrote about his travels in Visits to Northern Europe (1841) and Old Sights With New Eyes (1854). His travels also enabled him to write with personal knowledge about Protestantism in Italy.

  • John Henry Barrows — Barrows’ world travels, detailed in A World Pilgrimage (1897), included England, France, Germany, Greece and Italy.

  • Robert Jefferson Breckinridge — R.J. Breckinridge was appointed by the PCUSA General Assembly to serve as its representative in Europe, leading to a trip to England, France, Germany, Switzerland and Italy. His travels are detailed in Memoranda of Foreign Travel (1839 and, in 2 vols., 1845).

  • George Barrell Cheever — Cheever’s journey though the French-Swiss Alps is recorded in Wanderings of a Pilgrim in the Shadow of Mont Blanc and the Jungfrau Alp (1848).

  • Theodore Ledyard Cuyler — Cuyler’s travels through England, France, Denmark, Germany, Sweden, Norway, Greece, and the Czech Republic, are recorded in From the Nile to Norway and Homeward (1881).

  • George Duffield IV — Duffield’s travels were published in the Magazine of Travel during 1857, and later republished in Travels in the Two Hemispheres; or, Gleanings of a European Tour (1858).

  • Henry Highland Garnet — Garnet traveled to Europe in 1851, including England, Ireland Scotland and Germany. His speeches from some of those locations are found here.

  • Stephen Henry Gloucester — Gloucester, pastor of the Lombard Street Central Presbyterian Church in Philadelphia, Pennsylvania, visited England and Scotland in 1847-1848. The record of his trip, and letters which he wrote home, can be found in Robert Jones, Fifty years in the Lombard Street Central Presbyterian Church (1894).

  • Charles Hodge — From 1826 to 1828, Hodge traveled to Europe, studying in Paris and and wrote a handwritten journal of his experiences (primarily in Germany) available to read here. See also A.A. Hodge’s The Life of Charles Hodge for more on these travels, including letters written to home.

  • Alexander McLeod — McLeod visited England and Scotland in 1830. His experiences are recounted in Samuel Brown Wylie’s Memoir of Alexander McLeod (1855). Wylie’s own trip to Europe in 1802-1803 is also discussed in this volume.

  • James Clement Moffat — Moffat recounts his experiences in the summer of 1872 in Song and Scenery; or, A Summer Ramble in Scotland (1874).

  • Walter William Moore — Moore recounts his experiences in England, Scotland, France, Germany, Italy and the Netherlands in A Year in Europe (1904, 1905).

  • James W.C. Pennington — The “Fugitive Blacksmith’s” s travels to England, Scotland and Germany are detailed in Christopher L. Webber, American to the Backbone: The Life of James W. C. Pennington, the Fugitive Slave Who Became One of the First Black Abolitionists. He was the first African-American in Europe to be awarded the degree of Doctor of Divinity.

  • Samuel Irenaeus Prime — Prime’s travels were recorded in Travels in Europe and the East: A Year in England, Scotland, Ireland, Wales, France, Belgium, Holland, Germany, Austria, Italy, Greece, Turkey, Syria, Palestine, and Egypt, 2 vols. (1855, 1856).

  • Joel Edson Rockwell — Rockwell’s journey through France, Germany, Italy, England, Scotland and Ireland is chronicled in Scenes and Impressions Abroad (1860).

  • William Buell Sprague — Sprague writes in the preface to his Visits to European Celebrities (1855), “In 1828, and again in 1836, I had the privilege of passing a few months on the continent of Europe and in Great Britain. In both visits, especially the latter, I was more interested to see men than things; and I not only made the acquaintance, so far as I could, of distinguished individuals as they came in my way, but sometimes made circuitous routes in order to secure to myself this gratification.” See also his Letters From Europe, in 1828 (1828).

  • Thomas De Witt Talmage — A world traveller, Talmage wrote Great Britain Through American Spectacles (1885); From the Pyramids to the Acropolis: Sacred Places Seen Through Biblical Spectacles (1892); and The Earth Girdled: The World as Seen To-Day (1896).

These are some of the men at Log College Press who spent time in Europe, and their writings often tell us about life abroad, and often inspired them in various ways, just as travels inspire us. It is human nature to want to travel, and if we are limited in our ability to do so at present, we can at least turn to others who have done so and be inspired by them.

W.G.T. Shedd was born 200 years ago

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On June 21, 1820, in Acton, Massachusetts, one of the premier 19th century American Presbyterian theologians was born — William Greenough Thayer Shedd.

He studied at Andover Theological Seminary, graduating in 1843. He went to minister in Brandon, Vermont and also briefly at the Brick Church in New York City. His academic skills led him to serve further as a professor of English literature at the University of Vermont, professor of sacred rhetoric at Auburn Theological Seminary, professor of church history at Andover Theological Seminary, and professor of sacred literature and systematic theology at Union Theological Seminary. He died in New York City on November 17, 1894.

He is perhaps best-known today for his profound writings, some of which are still in print, which include:

  • Dogmatic Theology (3 vols);

  • A History of Christian Doctrine (2 vols.);

  • Homiletics and Pastoral Theology;

  • Sermons to the Natural Man and Sermons to the Spiritual Man;

  • The Doctrine of Endless Punishment;

  • A Critical and Doctrinal Commentary Upon the Epistle of St. Paul to the Romans;

  • Theological Essays and Literary Essays;

  • Calvinism: Pure and Mixed - A Defence of the Westminster Standards; and

  • Orthodoxy and Heterodoxy: A Miscellany.

Michael Jensen has made the case that Shedd is one of those theologians especially worth getting to know. Read his writings and more about the man here, and remember that he was born on this day 200 years ago, while his contributions to the church endure.

New Devotional Writings and Sermons by T.D. Witherspoon

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As we continue to build our Presbyterian library at Log College Press, we wanted to highlight some new additions to the Thomas Dwight Witherspoon page that are well worth checking out. These new materials comprises mostly devotional pieces and sermons which he published in the 1880s and 1890s.

Here is a list of some of the new additions:

  • Saul Preaching Christ (1883);

  • Samuel the Judge (1883);

  • Paul at Corinth (1884);

  • Confidence in God (1884);

  • The True Oblation (1884);

  • God’s Great Sacrifice (1884);

  • Desire for Communion (1884);

  • The Material Decays — Only the Spiritual Abides: A Baccalaureate Sermon (1884);

  • Sowing in Tears (1884);

  • Paul Before Agrippa (1885);

  • The Gracious Invitation (1885);

  • The God of Jeshurun [opening sermon before the PCUS General Assembly] (1885);

  • The Christian’s Surrender to Christ (1885);

  • The Priceless Legacy: A Sermon to Young Men (1890); and

  • Christ as the Rain (1891).

The last devotional meditation was written on a rainy Lord’s Day and uses the imagery in Scripture from Hosea 6:3 (“He shall come to us as the rain”) to portray Christ as a gentle rain who gives life and refreshment to our souls.

Feel free to browse, meditate on and download these works for further study. T.D. Witherspoon is a treasure, and we hope to keep adding to his page as we go along, D.V. Also, if you have not already, be sure to check out his Five Points of Presbyterianism.

Early American Covenanter Doctrine of the Civil Magistrate's Power Circa Sacra

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The civil magistrate may not assume to himself the administration of the word and sacraments for the power of the keys of the kingdom of heaven; yet he hath authority, and it is his duty, to take order that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. — 1646 Westminster Confession 23:3

The Westminster Assembly’s doctrine of church-state relations as outlined in chapter 23 particularly was a testimony against Erastianism, despite the fact that a few members of the Assembly were of the Erastian party. The Assembly’s position was contra-Erastian, and instead, an affirmation of the Presbyterian view that civil and ecclesiastical authorities are to work together, in their proper and distinct spheres, to advance the kingdom of God on earth — a position sometimes referred to as the Establishment Principle — exemplified in the very existence of the Westminster Assembly, which was summoned by the British Parliament to remedy the ecclesiastical situation in that nation.

The principle of national establishment of religion was partially rolled back by the 1788 amendments to the Westminster Standards by the Presbyterian Church in the United States of America (PCUSA), and even the present-day Reformed Presbyterian Church of North America (RPCNA) — which does affirm the duty of nations and their rulers to covenant with the Lord Jesus Christ to advance his kingdom on the earth — objects in its current Testimony to the portion of WCF 23:3 which follows the colon.

But a paper written in 1834 by William Sloane and affirmed by the RP Synod explains and defends the Westminster view of the relationship of church and state. An Erastian view — in which the civil ruler is the supreme authority in ecclesiastical matters — has reference to the power of the magistrate in sacris, that is, in sacred things. But the title of Sloane’s paper is Argument on the Magistrate’s Power Circa-Sacra, that is, about sacred things, which reflects the historic Presbyterian position (a position sketched notably in William Hetherington’s introduction to Robert Shaw’s Exposition of the Westminster Confession).

Sloane’s paper has recently been added to Log College Press and can be read here. In this published overture, Sloane explains what Scripture and the Confession teach in regards to the duty of magistrates with respect to upholding and defending the church, in contrast to Erastians, Papists and those who believed that the civil magistrate should have nothing to do with religion at all. He responds to common objections against the establishment principle; and argues that as God is the creator of both civil and ecclesiastical government, distinct but coordinate authorities intended to serve God on earth, and that all persons are bound by the second commandment, according to each person’s place and calling, to remove all monuments of idolatry (WLC 108 - which was never altered by the PCUSA, et al.), magistrates have certain duties to protect the church and uphold true religion in society.

For the full argument by William Sloane concerning the magistrate’s power and authority in matters circa sacra, visit his page here. It is a valuable window into the views of the early American Covenanter Church and the confessional position on church-state relations as inherited by them from the Westminster Assembly.

A.A. Hodge's Table Talks on the Lord's Day

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From the Table Talks of A.A. Hodge, today we glean some extracts having to do with the Lord’s Day, or Christian Sabbath. He has written more extensively on this topic in other locations, such as this treatise on The Day Changed and the Sabbath Preserved, but these bite-sized extracts are also worthy of consideration.

The Essence of the Sabbath.

That a regular portion of time, appointed by God, to be observed by all men, should be set apart for rest and the worship of God,—this is the essence of the Sabbath ; that one-seventh of time should be so set apart is, relatively to this, the accident. It is, however, the case that one-seventh of time has been positively set apart by God for a Sabbath, and a particular one-seventh of time. The choice has not been left to us.

Duration and Extent of the Sabbath Law.

"Remember the Sabbath day to keep it holy," is as much a moral law as "Thou shalt not steal" — the law founded on the relations of property. Its duration and extent are determined by the character of the institution and the abiding reason for it; and also by Scripture, in the New Testament portion of which its permanence is incidentally recognised, though there is no specific re-establishment of it, any more than of infant church membership.

The Lord’s Day and the Sabbath the Same.

Our "Lord's Day" and the Jewish "Sabbath" are not different in essence. Both are days of rest and festival, not of gloom. The essence of the Sabbath could not be changed without changing the nature of man. But the accidents of it may be changed by competent authority, and were actually changed by the college of Apostles, for a sufficient reason.

The Change of Day.

The stream of Sabbath observance on the seventh day of the week came right down to the time of the Apostles; it took a bend at that point; and it has come right on ever after. Only they could have altered it; the authority of no other would have wrought such an universal change in the Christian world. The adequate reason for the change was, the celebration of the Resurrection of Christ and the new creation it secured. The competent authority was that of the Apostles, and no other. (The trouble with the hierarchical bishops now is, that they are all Apostles, though they have not seen the Lord — not a soul of them!)