Counsel for the middle-aged from William Swan Plumer

In his book The Promises of God, William Swan Plumer gives this Biblical counsel and exhortation to the middle-aged:

The middle-aged also have trials peculiar to themselves. The burdens of life come upon them with great weight. As riches increase they are increased also that consume them. They hardly provide for one class of wants before others clamor for their attention.

Their duty is clear: "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved." Ps. 55:22. What such need is not less toil, or less care, but more resolution and greater confidence in God, who says: "Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord;" "Say to them that are of a fearful heart, Be strong, fear not; behold your God will come with vengeance, even God with a recompense;" "I will strengthen them in the Lord; and they shall walk up and down in his name, saith the Lord." Ps. 21:34; Isa. 35:4; Zech. 10:12.

Strong men ought not to behave like little children, or like the aged and infirm. "Quit you like men, be strong." 1 Cor. 16:13. It is a shame to be chicken-hearted when you ought to be intrepid.

Strong words, but we need to hear them! 

History isn't dead. Primary sources aren't dry and dusty. American Presbyterians aren't irrelevant.

And therefore, Log College Press aims to collect and reprint the writings of and about American Presbyterians from the 18th and 19th centuries. We are motivated by the conviction that as Christians in the present take root backward toward the past, we will bear fruit forward in the future for the glory of God and the kingdom of Jesus.

From its humble beginnings in the early 18th century, Presbyterianism in America has been committed to an educated ministry that would be able to teach God's truth to God's people. Presbyterian pastors and teachers not only preached from pulpits and taught in classrooms, they also wrote books, pamphlets, newspaper and journal articles, and letters. Many of these writings have been reprinted in the modern era, but more have been forgotten or are hidden away in libraries. With the advent of digital archiving, a great amount of the teaching of our spiritual forefathers is easily accessible. The Log College Press website seeks to bring together in one place as much of the extant digital Presbyterian literature as possible. Lord willing, we hope to publish edited reprints, topical anthologies, and perhaps even secondary literature about 18th-19th century American Presbyterianism, with the prayer that it will benefit the 21st century church.

Titus Basfield - From Slave to Associate Presbyterian Church Minister

In the book An Interesting History of the life of Titus Basfield: A Colored Minister in the Associate Presbyterian Church, one catches a rare glimpse of the ministry of an African American Presbyterian pastor before the Civil War. Born into slavery, Titus Basfield would become a successful minister of the Gospel, though not without great troubles in this life. He would have to overcome and survive far greater difficulties than most today, but ultimately Basfield proved a profitable servant of the Lord Jesus.

Basfield was born in Virginia in 1806, and as a young boy his father died. Titus was one of six children. He along with his mother and youngest sister would eventually be taken by a slave trader down to Tennessee where his sleeping sister at a very young age would be sold out of her crying mother’s arms. This event would leave a mark upon young Titus. Titus would wind up near Knoxville, Tennessee, then through successive travels with various masters he would move around from place to place. One master, James Reid, allowed Titus to read the Bible, and eventually allowed Titus to begin to sit under the ordinances of the Associate Church. The Associate Church became something Titus was attached to, on account of the pure gospel preached among them. James Reid was disposed to leave Tennessee, however, and move to Alabama – leaving Titus without his beloved Church. Seeing this to be an issue, Rev. David Carson of the Associate Church stepped in. He knew the young slave had been faithfully attending gospel ordinances and was apt to keep him. He visited Mr. Reid and was determined to buy Titus and emancipate him. Though Reid stood in the way, Rev. Carson threatened him by making it clear that if he removed his slave from gospel ordinances he would not profit him. Eventually it was worked out, and Titus was purchased and freed.

Titus, having a sharp mind, excelled in studies, and after attending Synod one year with Carson was interested in studying for the ministry. Titus left Tennessee for Ohio, and after studying Theology in Canonsburg was licensed the 27th of June, 1842. From there he would go to London, Ontario, to be a missionary to freedmen and runaway slaves. It was here that all the love Titus had for the Associate Church would be most severely tested.  As a missionary he was not properly provided for, and struggled to make ends meet. This put him at constant odds with Presbytery and the Synod. In fact both Presbytery and Synodical courts declined to hear his case. He felt all alone and got a bad name with the Canada Mission. Yet he remained faithful and did what he could.

Perhaps most interesting, Titus Basfield seems to have written this work mostly to guard against the bad name he got on the mission field in London, Ontario. He would contribute one last thing of note: he refused to enter the union between the Associate Reformed Church and the Associate Church, and though he was a small minority, he helpfully wrote down his reasons why he refused to join. These reasons are of great historical significance in understanding the United Presbyterian merger.

Want to know how to view the Bible? Read John Holt Rice's 1824 Inaugural Address on II Timothy 3:16.

John Holt Rice was the first professor of theology at Union Theological Seminary. On what was his theology founded? In his inaugural address he lays out his presuppositions:

1. The sacred Scriptures are the source from which the preacher of the gospel is to derive all that doctrine, which has authority to bind the consciences, and regulate the conduct of men.

2. That the Scriptures afford the only information on which we can rely, in answer to the all-important question, "What must we do to be saved?”

3. That the Scriptures contain the most perfect system of morals, that has ever been presented to the understanding, or urged on the conscience of man. 

May the Lord continue to grant seminary professors, and the pastors they train, these convictions about the word of God. 

How did Presbyterians think about missions 100 and 200 years ago? Read these books.

The Presbyterian church has always been a missionary church, desiring to bring the gospel to the tribes, tongues, people and nations around the world. And over the past two hundred years, our leading scholars have thought hard and written well on this topic. Ashbel Green wrote Presbyterian Missions in 1838, and Thomas Cary Johnson wrote Introduction to Christian Missions in 1909. Even though you probably won't agree with everything you read in these books, I have no doubt that reading them will give you a fresh perspective on your own ministry. The discussion of first principles and missionary motivations, and the stories of God's work in America and around the globe, will strengthen your faith and spur you on to love and good deeds.

Looking for Presbyterian biographies & haven't read Sprague? You're in for a treat.

William Buell Sprague was a prolific author and editor, and his two-volume collection of biographies of Presbyterian ministers from the earliest days of American Presbyterianism to 1855 is pure gold. He not only gives you the historical data, but he includes reminisces from friends who knew the subject of each biography. Fascinating, informative, and encouarging. (Sprague also wrote a two-volume set on Congregational ministers - we'll be uploading those at some point as well). 

16 (really good) questions for self-examination, by William Swan Plumer

1. Do you sincerely desire to know and to do your duty, and how do you evince your sincerity?

2. Do you endeavor to keep the Sabbath? Do you regularly and seasonably attend on the public worship of the congregation? Do you endeavor to BE STILL; to be attentive; frequently to lift up your heart to God during the service; to sing with the spirit, and the understanding, making melody in your heart?

3. Are you always in your place at the Lord’s table? Have all your children been baptized? How are you fulfilling your covenant engagements?

4. Do you daily worship God in your family?

5. Have you a Bible of your own? Do you daily read it? How often have you read it through? Do you assent to every part that it is good?

6. Do you statedly pray in private? Why do you pray? For what? What is the general character of your prayers?

7. What good book are you reading? What is your object? Have you thought of the influence of the press upon public morals? Do you support the religious press?

8. What are you doing to support and spread the Gospel? What is the state of religion in different parts of the world?

9. Do you speak evil of none? Do you suppress evil reports? Do you promote peace and friendly feelings in your neighborhood? Do you speak the truth? Do you keep your word? Do you pay your debts? Are you strictly honest? Do you relieve the poor? In all companies and places do you give and get all the benefit you can?

10. Do you pray for your brethren in the church? Do you rejoice in their spiritual and temporal welfare? Do you give and accept Christian reproof? Do you wish to correct your faults?

11. What station do you hold in the family? How do you discharge the duties of your station?

12. Do you guard against pride, selfishness, covetousness, anger, moroseness, levity, discouragements? Against a contentious, censorious, unforgiving, discontented temper?Against improper companions, books, songs, sights, amusements? Against intemperance, idleness, impurity? Would fasting assist you in mortifying the flesh? How have you profited by afflictions? How do you bear prosperity?

13. What value do you put upon time? What is the great end of life? What is the great end of yours? For what will any fellow-creature have reason to bless you in eternity? How would you, a hundred years hence, wish you had spent your present life?

14. Are you doing anything, of the lawfulness of which you are not satisfied?

15. In conclusion, what evidence have you that you are a Christian? Do you love all Christians? Do you desire to requite evil with good? When you see others transgressing the divine law, does it give you pain? Are you more afraid of displeasing God than man? Would you rather suffer than sin? Does your sorrow for sin continue even after you hope you have been forgiven? Are you willing to have your sanctification promoted by any means?

16. How do you know that you are growing in grace? Do you feel more deeply your need of Christ? Do you confide in him? Have you more of a child-like spirit? Do you live near to God? Do you feel an increasing interest in the prosperity of his church? Do you find a growing thirst for divine truth? Have you a greater longing after holiness? Do you groan more painfully under the burden of indwelling sin? Is your devotion to God more fixed and entire? Are you conscious of an increasing willingness to sacrifice even the dearest things to his will?

Pastors, this is a needful, convicting, and encouraging word from Moses Hoge as you minister to your people this day.

"And now, my brethren, before I take leave of you, permit to request you to turn your attention to the people committed to your care. See what a large proportion of them are perishing in sin. And are we sure that we have done everything in our power to prevent their destruction? that no more effectual measure can be adopted than those already employed, for their salvation? Let us not be too hasty in concluding that we have exhausted all the treasures of Divine mercy, either with respect to ourselves, or our people - that no superior assistance for ourselves in the discharge of ministerial duty, or more effectual grace for them, is within our reach.  The hand of the Lord is not shortened that it cannot save, nor his ear heavy that it cannot hear. I will venture to affirm there is one thing which we might do for them more than we have yet done. We might pay greater attention to ourselves - to the state of our own souls. Ah! did we feel for ourselves as we ought, we should soon see a glorious change in the state of our people. We should then feel for them, preach to them, pray for them, and live for them, in a way that would scarcely fail to be attended with the happiest effects."

-- Moses Hoge, Ministerial Piety (page 33 of Sermons of Moses Hoge)

Here's a commentary on the Westminster Standards you probably haven't heard of...

In 1900, Edward Dafydd Morris (yes, that middle name is spelled correctly) published a commentary on the Westminster Confession and Catechism, entitled Theology of the Westminster Symbols. Like Francis Beattie's commentary, Morris expounds the teaching not only of the Confession of Faith but also the Shorter and Larger Catechism. In addition, however, he incorporates the teaching of the Westminster Form of Government and Directory for Worship, as well as the Sum of Saving Knowledge. That fact alone makes this a fascinating find. 

Morris was a professor at Lane Theological Seminary from 1867 until the end of the 19th century. As a student at Auburn Theological Seminary, he was influenced by New School men. I haven't read through his commentary yet, but it will be interesting to see if his take on the Westminster Standards is affected by a New School theology.

Looking for information on the Westminster Assembly? Don't miss B. B. Warfield's "trilogy"

Benjamin Breckinridge Warfield was a voluminous author, and we've only just begun to post his works to the Log College Press website. Three of his works on the Westminster Assembly have already been posted: "The Making of the Westminster Confession, and Especially Its Chapter on the Decree of God," "The Printing of the Westminster Confession," and "The Westminster Assembly and Its Work." All three were originally journal articles. If you have an interest in the Westminster Standards, and/or the history of their composition, you can find these articles here.

Have you read John Chavis' "Letter on the Extent of the Atonement"?

John Chavis was an African-American pastor in North Carolina and Virginia in the early part of the 19th century. He was one of the most important free African-Americans in North Carolina before the Civil War. Educated at Washington and Lee University (before it was called that) and at Princeton under John Witherspoon, he also served in the Revolutionary War. You can read more about him on the biography linked to on his page, as well as in the biography written by Helen Chavis Othow.

On Chavis' page you will also find his "Letter on the Extent of the Atonement." In this letter, Chavis argues against a Calvinistic doctrine of limited atonement, and for an Arminian doctrine of universal atonement. The University of North Carolina has graciously allowed us to post this letter on our site (from the North Carolina Collection. The Louis Round Wilson Special Collections Library. University of North Carolina at Chapel Hill. http://search.lib.unc.edu/search?R=UNCb3389811 ). It is a fascinating read from an early American Presbyterian. For the background of the letter, see Othow's biography.

The next time you eat the Lord's Supper, prepare your heart with these meditations by J. J. Janeway.

The Lord Jesus tells us to prepare ourselves before we come to His Supper, by examining ourselves and remembering the meaning of the sacrament of His body and blood. Jacob Jones Janeway has written a marvelous guide, a Manual for Communicants, to help us in that task. These twenty-nine meditations (nineteen for before the Supper, one at the Supper, and nine after the Supper) are rich in Scriptural and theological meat. Followed by a prayer, they present us with a Christ-centered devotional guide that will reward reading and rereading. 

Here is the first meditation and prayer:

MEDITATION #1

Again the administration of the Lord’s supper has been announced; and on the appointed day, it will be my privilege and that of other disciples of our Lord, to take our seats at his table. Invaluable ordinance! How powerful its influence in sustaining Christian character and deportment! The announcement of it has often found professing Christians slumbering and declining, if not backsliding. Aroused by it, in attending to the duties and meditations which preparation for it demands, they have discovered their slumbering and declension; and been by grace enabled to awake from sleep, and to recover what they had lost.

How precious this ordinance on various accounts! The consideration of its origin should endear it to our hearts. It did not take its rise from human wisdom. It is no appointment of man. No man, whatever may be his station and authority has a right to ordain a religious rite; nor has any assembly of men, whether civil or ecclesiastical, such a right. The exercise of such a right would be an invasion of the authority of the Lord Jesus Christ, the great Head of the Church. He alone has a right to prescribe her laws, and to ordain her rites. Were the supper a human appointment, it would be mere will worship; and, in partaking of it, we might justly apprehend his rebuke, instead of expecting his approbation.

The great Lawgiver and Head of the Church instituted this ordinance. He made the appointment in circumstances of peculiar endearment. The same night in which he was betrayed, when he had a full view of his approaching sufferings, then his love appointed this supper, designed for the edification and comfort of his disciples, till the end of time. In such circumstances he took bread and wine, as memorials of his broken body and shed blood; and commanded them to be used as such, in remembrance of his sufferings for us, and his love to us. Three Evangelists, and the apostle Paul, have certified us of these facts. Matt. 26:26-30; Mark 14:22-25; Luke 22:19, 20; I Cor. 11:23-33.

This ordinance was first observed by the apostles of our Lord in a large upper room in Jerusalem; Mark 14:15; then by the Church in that city, after the Redeemer’s resurrection; and subsequently by the Church, wherever she was found in various parts of the world, in all succeeding ages; and now it is observed by the Church in these ends of the earth; and it will be observed by the Church till the end of the world. Let me then remember this great fact, of which not a doubt should exist, that this supper was appointed by the authority of Jesus Christ; and let me partake of it in obedience to his authority, and thus render it an act of acceptable worship.

How precious this ordinance, when we consider who are the invited guests, and by whose presence the supper will be graced and honored! Whom shall I see at the table of my Lord? The rich, the great, the nobles, the princes, and kings of the earth? Oh no! Seldom have such been found to obey the Savior’s dying command. They prefer sitting at tables, which wealth and pomp delight to provide, spread with costly viands, that gratify and pamper their bodily appetites; and slight a feast designed to meet the wants of an immortal mind, and nourish its spiritual life, and prepare it for heavenly happiness. There shall I meet the poor, the unlearned, the unknown. Yet let me lift the veil that conceals them, and look at them with the eye of faith; and whom do I see? How changed! They are the disciples of Christ, the ransomed of the Lord, the saints of God, his children, the sons and daughters of the Almighty, the heirs of heaven, the expectants of crowns and kingdoms there. What a privilege! what an honor to sit with them at the same table of our common Lord!

Nor is the Lord absent. He is indeed in heaven. His glorified body is there, far removed from mortal sight. But, in his divine nature, Jesus is everywhere; and he will not fail to meet, with his gracious presence, his disciples, when, in obedience to his dying command, they gather around his table, to feed upon the spiritual repast his love has prepared for them. Compared with such a feast, partaken of by such guests, and graced with the presence and enriched with the smiles of the King of kings and Lord of lords, what is the most sumptuous entertainment that was ever prepared by earthly riches, for the display of human grandeur and magnifi­cence!

How precious too this supper, when its spiritual nature is considered! Heresy will have it, that the words of the institution are to be understood literally; that, in the supper, we eat the real body and drink the real blood of our Redeemer; and that the elements are really changed into his body and blood. What absurdity! When the Savior said “I am the door;” “I am the vine;” are we to understand him as meaning, that he was really a door, and really a vine? Heresy itself is compelled to assign a figurative meaning to some words in the institution. She does not contend we are to drink the cup and not the wine, when the cup is given; nor that the cup is really the New Testament, and not a sign and seal of it. “It is the spirit, said Jesus, that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” John 6:53-56, 63.

The feast is not designed to satisfy our bodily appetites. It is a spiritual feast, intended to nourish our spiritual life, and strengthen all the faculties and graces of that life. A small portion of bread and wine, used as symbols of the broken body and shed blood of our Lord, is given to us, that we may feed on his body and blood, not carnally and corporally, but spiritually and mystically, by faith. We are to receive, and eat, and drink the elements, to signify that, as we live by eating and drinking appropriate food, so we live spiritually by feeding by faith on the spiritual food, which he furnishes for the life of our souls; or, in other words, that we are willing to accept that spiritual and eternal life he has purchased by his sufferings and death, and to depend on him for its preservation, increase here, and final expansion in the world to come. Such is the nature of this blessed feast.

The supper of our Lord is precious also on account of the covenant engagements it seals. “This cup is the New Testament in my blood, which is shed for you.” Luke 22:20. The covenant of grace was ratified and sealed by the blood of the great Mediator, and all its blessings were made sure to all for whom he undertook to satisfy divine justice; and the cup or wine, the symbol of this blood, seals the New Testament or covenant in this ordinance. Here I am invited to renew my covenant engagements with God. Here I am allowed the great privilege of taking God the Father, the Son and the Holy Ghost to be my covenant God; the Father to be my reconciled father and covenanted portion, through Christ; the Son to be my Savior, friend, master and Lord; and the Holy Ghost to be my guide and teacher, my sanc­tifier and comforter; and to give myself up to God as his servant and child; to Christ as his disciple and follower, and to the Holy Ghost as his temple, forever. The elements are seals to this covenant, for both parties. I seal my engagements to God; and God seals his promises to me.

Amazing transaction! What astonishing condescension and grace on the part of God! and how should I admire and adore him for such condescension and grace!

Is this the feast I am invited to partake of? so heavenly in its origin, and instituted in circumstances so interesting; its guests so noble and dignified; its nature so spiritual, so nourishing to my spiritual life, and so strengthening to every grace and virtue; and the transactions to which it invites so wonderful and sublime? How joyfully ought I then to embrace every opportunity of supping and communing with my blessed Lord! For such an ordinance doubtless a corresponding preparation is required. By solemn meditation on suitable topics, by self-examination, by renewing my covenant engagements, by the exercise of repentance and faith, and by earnest and importunate prayer, let me then, endeavor to prepare for a believing and profitable communion season.

PRAYER

Blessed Redeemer, I praise thee for the institution of thy holy supper. I thank thee that, in circumstances so distressing, when thou hadst before thee all that thou wast about to suffer in the garden, in the palace of the high priest, in the hall of Pilate, and on the cross, thou didst not forget thy disciples. Then thou didst provide this memorial of thy love, this feast for the welfare, comfort, and edification of thy Church, to the end of time.

May I highly prize this ordinance, and rightly appreciate the high honor conferred on me, and the precious privilege granted to me, in being permitted to commune with thy people, and with thee, my Lord and Master! May my heart rejoice at every announcement that this precious supper will be again administered in the church of which I am a member!

Surely it becomes me to make a suitable preparation for taking my seat at a table covered with so rich a feast. Grant, O Lord, that I may come, having on the wedding garment, that I may meet with thy approbation, my King and my God. Incline my heart to meditate seriously and solemnly on all those interesting topics that will claim my atten­tion; to examine myself; to recollect my sins and renew my repentance; to dedicate myself again to thee, my Savior; to exercise my faith in thy atoning blood and justifying righteousness; and to pour forth my supplications for pardoning mercy and sanctifying grace. May it be a sweet and refreshing season to my soul, and to the souls of all communicants! May we meet with the Lord our Redeemer at his table, and enjoy com­munion with him, and with one another! Grant my prayer, for thy name’s sake. Amen.

What did 19th century Presbyterians think about the canon of Scripture? Here are two sources.

The topic of the canon of Scripture is always interesting and difficult for Christians. We must remember, however, that we are not the first to ask questions about the canon. In the 19th century, Archibald Alexander and Francis Smith Sampson each wrote on the topic of canon. Alexander wrote a book entitled The Canon of the Old and New Testaments Ascertained, or The Bible Complete without the Apocrypha and Unwritten Traditions (1851), and Sampson gave two lectures on "The Authority of the Sacred Canon and the Integrity of the Sacred Text."  Undoubtedly, the way we approach this question has changed since the mid-1800s. But there is bound to be wisdom and insight we can glean from these fathers in the faith.

This Presbyterian pastor was also a noted poet of his day - here are his volumes of poetry.

Samuel Jones Cassels was a Georgia native who pastored First Presbyterian Church in Macon from 1836-1842. While pastor, his wife and infant son died. His volume of poetry, Providence and Other Poems, was the first volume of poetry published in the state of Georgia. After leaving the state for other pastorates for a season, he returned when his health declined. He published two more books of poems, as well as a book on infant baptism, and a book proving Jesus was the Christ and the papacy of Roman Catholicism was the anti-Christ. All of his writings can be found here.

Have you seen this essay by Samuel Miller on the Sabbath?

Samuel Miller was perhaps the J. I. Packer of the early 19th century - not only was he a prolific author in his own right, but he also wrote introductory essays to the works of other authors. At least, he wrote a 1833 introductory essay to John Holmes Agnew's Manual on the Christian Sabbath. Miller's essay deserves to be more well-known - which is why Log College Press exists!

Have you lost a loved one? Few books address the topic of bereavement as beautifully as The Broken Home by B. M. Palmer

Benjamin Morgan Palmer's book The Broken Home: Lessons in Sorrow is a poignant, powerful journey through the deaths of Palmer's children, wife, and mother. He writes to bind up the broken-hearted by sharing the depth of his own feeling as he watched the Lord take his loved ones home to heaven. If you are grieving the loss of a family member, especially a child, this book will be a healing balm to the soul. 

Wisdom from William Swan Plumer for family worship...

Every Christian family should worship the Lord in the home. But it can be difficult to begin and to continue with consistency this blessed practice. William Swan Plumer, in his brief pamphlet "Family Worship," gives nine helpful instructions for heads of households as they seek to conduct this servie to the glory of God:

These rules may well aid in making this part of worship profitable:

1. Let it be at seasonable and convenient hours, commonly before breakfast and just after tea or supper.

2. Let it not be tediously long. It is sometimes painfully protracted. That is not edifying.

3. Let the reading of God’s word, prayer, and if possible, singing, be parts of each exercise.

4. Let great decorum and decent solemnity enter into all acts of family devotion.

5. Let not the presence of company nor business engagements interrupt the regular order for worship.

6. Let family mercies and afflictions be duly noticed by him who leads in the exercises.

7. Continually labor to have the heart right and warm.

8. Be joyful and cheerful in the whole service.

9. Never give reproofs to others in the forms of prayer.

And now, a book you didn't even know you've been waiting for...

This is a book I've been eagerly anticipating uploading to the Log College Press site, because it's never been reprinted, and because it can be hard to find an original copy of it. And because it's good, very good - for not only does John Lafayette Girardeau take on Jonathan Edwards toe to toe and win, but also he so helpfully expounds for us the will in its fourfold state. The Will in its Theological Relations is now available here online in PDF form! I must give credit to Travis Fentiman at Reformed Books Online, who originally scanned this book for his site. Thank you, Travis!

If you're interested, I've written an article examining Girardeau's critique of Edwards' view of Adam's will before the fall in Volume 11 of the Confessional Presbyterian, available for purchase here. 

Four volumes of sermons by Samuel Davies are on the Log College Press website

Samuel Davies was one of the great 18th century Presbyterians. A preacher without peer, he fought for religious liberty and was instrumental in the First Great Awakening in the South. He raised money for the newly formed College of New Jersey, and was the school's fourth President. Unfortunately, he died at the early age of 37. He was a prolific author, and four volumes of his sermons can be found here. 

Do you see your family as a religious institution, and heaven as its model? If not, read Erastus Hopkins.

Erastus Hopkins (1810-1872) was a Princeton Seminary graduate, and a Presbyterian pastor in South Carolina, New York, and Connecticut. His book The Family A Religious Institution: or Heaven Its Model is much needed reading for Christian families today, for in it he reminds us that the family is as truly a religious institution as is the church. After establishing this fact from the Scriptures, and showing how heaven is the model of the family, he examines the family from several different aspects: childhood piety, the habits of childhood, parental duties, the season of parental effort, the culture of childhood obedience, on guiding the affections to God, and the covenantal sign and seal of baptism. How we need to be reminded of these things today - and sometimes hearing it from a voice of a different century is just what we need to be awakened to our dutie anew.