Calling all BCO nerds - do you have Ramsay in your library?

Francis Ramsay's Exposition of the Form of Government and the Rules of Discipline (1898) is just that - an exposition, or explanation, or what the Southern Presbyterian Church's Book of Church Order stated at the current time. Yet Ramsay's book remains relevant in 2017 to the ecclesiastical descendants of the PCUS, because many portions of current Books of Church Order are found in the book Ramsey expounded. 

Why understand the BCO better? Ramsay explains:

"But the writer has concluded his exposition with a deep conviction that the more our standards are studied the less disposition there will be to criticize them. For it may be conceded that our system of government is one that works with much friction and confusion, and, it must be admitted, with considerable inefficiency, if those who work it do not understand it and intelligently approve it; for there are other systems that work more easily and satisfactorily in the hands of adherents not generally intelligent and capable. All we can claim is that the members and officers of any church need to know its system of government well enough, and to love it well enough, to work it efficiently, and that for those thus qualified ours is the best system, even among the different systems that are scriptural in their main principles. To promote the study of our standards of order, and thereby a devotion to them and a working knowledge of them, is the end of this effort."

The next time you have a question about your BCO, open up Ramsay.

Even presuppositionalists need to be familiar with Alexander's "Evidences"

Sticking with the Princeton theme of this week, we've recently posted Archibald Alexander's Evidences of the Christian Religion (1832). Not every modern Presbyterian will agree with his approach (although check out Paul Helseth's "Right Reason" and the Princeton Mind for an "unorthodox proposal" regarding the Princetonian apologetic), but every stripe of apologist needs to be familiar with the external and internal evidences for Christianity. Alexander's book, though written for a different era, still has much to teach Christians (and non-Christians!) today.

Have you seen Samuel Miller's introductory essay on the Articles of the Synod of Dort?

Samuel Miller was a J. I. Packer of the 19th century, supplying introductory essays for several works. We've already posted his essay on the Sabbath (1833), but here's another one: his 1841 introductory essay to the Articles of the Synod of Dort. In this 74-page essay, Miller discusses the circumstances leading up to the Synod, as well as the writing of the Articles and the theology found in them. Anyone interested in the history of Calvinism will appreciate Miller's assessment of this document and its history. 

Why does formal training for gospel ministry matter? Samuel Miller answers.

Samuel Miller, the Professor of Ecclesiastical History and Church Government at Princeton Theological Seminary in the first half of the 19th century, gave six answers to this question in his book, The Importance of a Thorough and Adequate Course of Preparatory Study for the Holy Ministry (1832):

1. The great importance of careful and mature preparatory study in candidates for the Ministry, appears from the nature and importance of that public service which the sacred office demands. 

2. A further and very important argument in favour of mature preparatory study is, that very few who do not lay a good foundation in the beginning, ever supply the deficiency afterwards.

3. The great importance of regular and mature training for the holy Ministry is manifest from the peculiar state and wants of our country.

4. The great importance of mature study, and thorough training for the holy Ministry, is manifest from the predominant influence which, the Press exerts, and seems destined in a still higher degree, to exert, in every part of our country.

5. Ample and mature preparatory study is of exceeding great importance to a candidate for the holy ministry, as a substitute for that experience which cannot be possessed in the outset of an ecclesiastical course; and for the general formation of the character.

6. The importance of mature study and thorough training for the sacred office, is powerfully and uniformly attested by the history of the Church.

What did an aged Archibald Alexander want to say to the young people in his life?

Log College Press exists to bring back to the church's memory books like this: Archibald Alexander's Counsels of the Aged to the Young (1852). Far too often, younger generations could care less what older generations have to say. But the wise man or woman takes the experience and advice of the aged to heart. Alexander's book was highly regarded in his own day, and it should be remembered in our day.

Here is Alexander's introduction:

It is a matter of serious regret, that young persons are commonly so little disposed to listen to the advice of the aged. This prejudice seems to have its origin in an apprehension, that austerity and rigour naturally belong to advanced years; and that the loss of all susceptibility of pleasure from those scenes and objects which afford delight to the young produces something of an ill-natured or envious feeling towards them. Now, it cannot be denied, that some of the aged are chargeable with the fault of being too rigid in exacting from youth the same steady gravity, which is becoming in those who have lived long, and have had much experience in the world; not remembering that the constitutional temperament of these two periods of human life is very different. In youth, the spirits are buoyant, the susceptibilities lively, the affections ardent, and the hopes sanguine. To the young, every thing in the world wears the garb of freshness; and the novelty and variety of the scenes presented keep up a constant excitement. These traits of youthful character, as long as irregularity and excess are avoided, are not only allowable, but amiable; and would in that age be badly exchanged for the more sedate and grave emotions which are the natural effects of increasing years, and of long and painful experience. But it is greatly to be desired, that the lessons of wisdom taught by the experience of one set of men should be made available to the instruction of those who come after them. We have, therefore, determined to address a few short hints of advice to the rising generation, on subjects of deep and acknowledged importance to all ; but previously to commencing, we would assure them, that it is no part of our object to interfere with their innocent enjoyments, or to deprive them of one pleasure which cannot be shown to be injurious to their best interests. We wish to approach you, dear youth, in the character of affectionate friends, rather than in that of dogmatical teachers or stern reprovers. We would therefore, solicit your patient, candid and impartial attention to the following counsels...

Tolle lege - take and read! 

What is the nature and limits of church power? Few questions are more important.

John Bailey Adger (1810-1899) gives a wonderfully full answer to this question in his article from the October 1874 number of the Southern Presbyterian Review, entitled, aptly, "Church Power." 

Christians need to take heed to Adger's counsels, so that we might learn to obey lawful authority, and resist tyranny. Read this article, and you will better understand what Presbyterian church government is all about. 

Before there was Packer's Concise Theology, there was Plumer's Truths for the People

William Swan Plumer loved to write theology for the common man. Many of his books were aimed at the church at large, not merely pastors or scholars. Toward the end of his life, Plumer published Truths for the People: Or, Several Points in Theology Plainly Stated, for Beginners (1875). If you or someone you know is looking for a book that hits the highlights of systematic theology, but in an accessible style, in short chunks and even shorter sentences, then this is the book to read. 

What did Robert J. Breckinridge, a border state Presbyterian pastor, think of the state of the country in 1862?

Robert Jefferson Breckinridge's 24-page pamphlet entitled Two Speeches on the State of Our Country (1862) opens a window into the way that Northern Presbyterians viewed the Civil War, the South, and Southern Presbyterians. Breckinridge had been close to many Southerners throughout the early days of Old School Presbyterianism (1837ff.), but he could not tolerate the views they held on slavery and secession. Read these speeches and you will discover the reasons why. 

What did 19th century Presbyterians think about revivals of religion?

William Buell Sprague's 1832 work, Lectures on Revivals of Religion, gives us the answer to this question. His lectures cover an array of topics (the nature of revival, obstacles to revival, divine agency in revival, etc.), and he also includes letters from twenty different Presbyterian clergymen concerning revival. 

Here is a portion of Archibald Alexander's letter, on the nature of true revival:

But I come now to speak of genuine revivals, where the gospel is preached in its purity, and where the people have been well instructed in the doctrines of Christianity. In a revival, it makes the greatest difference in the world whether the people have been carefully taught by catechising, and where they are ignorant of the truths of the Bible. In some cases revivals are so remarkably pure, that nothing occurs with which any pious man can find fault. There is not only no wildness and extravagance, but very little strong commotion of the animal feelings. The word of God distils upon the mind like the gentle rain, and the Holy Spirit comes down like the dew, diffusing a blessed influence on all around. Such a revival affords the most beautiful sight ever seen upon earth. Its aspect gives us a lively idea of what will be the general state of things in the latter-day glory, and some faint image of the heavenly state.
 

The impressions on the minds of the people in such a work are the exact counterpart of the truth; just as the impression on the wax corresponds to the seal. In such revivals there is great solemnity and silence. The convictions of sin are deep and humbling: the justice of God in the condemnation of the sinner is felt and acknowledged; every other refuge but Christ is abandoned; the heart at first is made to feel its own impenetrable hardness; but when least expected, it dissolves under a grateful sense of God's goodness, and Christ's love; light breaks in upon the soul either by a gradual da^vning, or by a sudden flash; Christ is revealed through the gospel, and a firm and often a joyful confidence of salvation through Him is produced: a benevolent, forgiving, meek, humble and contrite spirit predominates — the love of God is shed abroad—and with some, joy unspeakable and full of glory, fills the soul. A spirit of devotion is enkindled. The word of God becomes exceedingly precious. Prayer is the exercise in which the soul seems to be in its proper element, because by it, God is approached, and his presence felt, and beauty seen: and the new-born soul lives by breathing after the knowledge of God, after communion with God, and after conformity to his will. Now also springs up in the soul an inextinguishable desire to promote the glory of God, and to bring all men to the knowledge of the truth, and by that means to the possession of eternal life. The sincere language of the heart is, "Lord what wouldst thou have me to do?" That God may send upon his church many such revivals, is my daily prayer; and many such have been experienced in our country, and I trust are still going forward in our churches. 

Are you eating and drinking the Lord's Supper this Sunday? Read this book.

The Lord's Supper is a means of grace, yet it is so often misunderstood by the church of our Lord. In 1854, James Waddel Alexander wrote Plain Words to a Young Communicant (reprinted by Banner of Truth as Remember Him). These short devotional thoughts on so many aspect of our Lord's person, work, and sacrament are a wonderful way to prepare your heart to come to the table - or to prepare your children to make a profession of faith and take communion for the first time. 

Here's what an Associate Reformed Presbyterian thought of the New and Old Schools in 1860...

If you've ever seen a map of American Presbyterianism from the 1700s till today, you understand why it's often called "Split P soup," and you also perhaps scratch your head in confusion as to what kept all these different groups from uniting as one large Presbyterian body en masse. Alexander Blaikie (1804-1885) was an Associate Reformed Presbyterian minister who was familiar with the differences between the various denominations of Presbyterians, and his 60-page pamphlet entitled "The Schools" (written in 1860) is helpful in sorting out who believed what in those days. Check it out - and if anyone knows where we can find a picture of Blaikie, let us know!

Francis James Grimke is an African-American Presbyterian pastor you need to know.

One purpose of Log College Press is to bring back to the corporate memory of Presbyterians the forefathers we have forgotten, and their writings. None are more forgotten than the African-American Presbyterian pastors of the 19th century.

Francis Grimke (1850-1937) was a 1878 graduate of Princeton Theological Seminary. He pastored the 15th Street Presbyterian Church from 1878-1928, with a few years of ministry in the middle of that time at a Presbyterian Church in Jacksonville, FL. In 1909 he helped to found the NAACP. He was a prolific writer, and in due time we will post all of his writings that we can locate. For now, we have posted Volume 1 of his Works, which contains biographical addresses on distinguished Americans, racial addresses, a three part series on the causes and remedies of lynching in the South (written in 1899), and twenty-two miscellaneous sermons. 

Get to know this servant of the Lord and what he had to say to the church of the Lord Jesus Christ! 

Three 19th century Presbyterian poets/hymn writers: J. W. Alexander, B. B. Warfield, and John L. Girardeau

I knew that James Waddel Alexander was a poet. He translated "O Sacred Head Now Wounded" from the German. But I had no idea that B. B. Warfield and John Lafeyette Girardeau were also poets and hymn writers. Yet listen to these rich gospel lines from the pen of Girardeau:

'Nothing to pay?' No, nothing, to win
Salvation by merit from law and from sin;
But all things, to buy, without money and price.
The wine and the milk of a free Paradise.

'Nothing to do?' No, not to procure
A heaven, by infinite blood made secure;
But all things, with labour and sweat of the face,
To honor my Saviour and magnify grace.

'What of the law?' Its thunders were stilled
Against my poor soul, by the blood that was spilled:
But the hands which were nailed to the wood of the Tree
Now wield its commands to be honored by me.

'Nothing of guilt?' No, not to my God,
As Judge and Condemner, uplifting His rod;
But, ah, I am guilty of breaking His Word
In the house of my Father—the Church of my Lord.

'What am I waiting for?' Spare me a while
To tell of Thy love to a sinner so vile!
Then take me to Heaven, which is not my due.
And give me the Crown of Fidelity, too!

You can find Alexander's translations of German hymns (entitled The Breaking Crucible) here; B. B. Warfield's Four Hymns and Some Religious Verses, a published volume of hymns (with some musical settings!) and poems, here; and Girardeau's poems on pages 345-364 of The Life Work of John L. Girardeau by George A Blackburn. Use these volumes in your private worship. And let me know if you think it would be a worthy project to reprint these hymns/poems in a single book.

What did the 19th century American Presbyterians think about the French Huguenots?

It is perhaps not surprising that 19th century American Presbyterians, who followed largely the teachings of John Calvin (1509-1564), wrote much in appreciation of the French Huguenots. It was the French Huguenots after all who established the first Protestant colonies in America, and the story of the Huguenots is a story, not unlike that of the Scottish Covenanters or the Pilgrims of the Mayflower, of men, women and children who pursued liberty to worship God according to the dictates of their consciences. 

Between the Huguenot and Puritan there was no stream to bridge over. They had in their common Calvinism and love of freedom a bond of sympathy and union that brought them into harmony as soon as their tongues had learned to speak a common language. 
-- Lucian J. Fosdick, The French Blood in America (1911), p. 210

Two brothers, Charles (1828-1887) and Henry M. Baird (1832-1906), in particular, wrote a great deal about the Huguenots. Charles wrote: 1) History of the Huguenot Emigration to America (1885), Vols. 1 & 2; while Henry published: 1) History of the Rise of the Huguenots of France (1879), Vols. 1 & 2; 2) The Huguenots and Henry of Navarre (1886), Vols. 1 & 2; 3) The Huguenots and the Revocation of the Edict of Nantes (1895), Vols. 1 & 2; and 4) Theodore Beza: The Counsellor of the French Reformation, 1519-1605 (1899).

William M. Blackburn (1828-1898) authored a series of well-researched historical biographies, including Young Calvin in Paris (1865); The College Days of Calvin (1865); William Farel, and the Story of the Swiss Reform (1867); and Admiral Coligny, and the Rise of the Huguenots, Vols. 1 & 2 (1869).

William Carlos Martyn (1841-1917) wrote A History of the Huguenots (1866).

William H. Foote (1794-1869) wrote The Huguenots; or, The French Reformed Church (1870).

Thomas C. Johnson (1859-1936) wrote John Calvin and the Genevan Reformation: A Sketch (1900).

These books are available on the Log College Press website, so take some time to browse through them soon.

Daniel Baker reminds us what baptism is and why Presbyterians baptize infants.

"Water baptism is a sacrament or holy ordinance instituted by Christ. It is a lively emblem of spiritual baptism. It is a sign and seal of the covenant of grace; and implies that the subject is a sinful creature, needing to be cleansed, and that this cleansing is to be accomplished only by the application of the atoning blood of Christ, and the purifying influences of the divine Spirit...

Our argument is this: Infant membership formed a part of the original constitution of the visible Church of God. Infant membership has never been abolished, and therefore infants have a right to member ship still. Baptism has taken the place of the ancient initiatory or recognizing ordinance, and therefore infants are to be baptized. This is the ground which we take."

-- Daniel Baker, A Plain and Scriptural View of Baptism , pages 7-8

How should students of the Bible approach their study? William Swan Plumer answers.

In his 1867 Inaugural Address at Columbia Theological Seminary, William Swan Plumer explained what ought to be the right "temper" of the student of God's word. You can find his address along with others works we've posted by him, but here's a sneak peek to the answers he gives: the theologian should possess modesty, impartiality, independence of thought and freedom of inquiry, profound reverence for what he studies, a love of truth, patience, a spirit of diligence, a genuine lively faith, just moderation, the spirit of prayer, a commitment to practice what he learns, and a gospel centered, evangelical spirit. The address is only 16 small pages, so make sure to read how Plumer unpacks each of these points. 

(This is actually an abridged version of his address, published for the popular press as a booklet. You can find the entire address in the Southern Presbyterian Review , 19.1 (January 1868), which we have not posted to our site yet!) 

We have a lot of early American Presbyterian resources on psalmody on our website - take a look.

(If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

From the time of the introduction of Isaac Watts’ psalm paraphrases into the American Presbyterian church in the mid-18th century (see Julius Melton, Presbyterian Worship in America: Changing Patterns Since 1787 [1967, 2001], pp. 11-12), the content of praise in public worship has been a matter of controversy. Though challenged by New School views on worship, the streams of Presbyterianism found among the Reformed Presbyterian (Covenanter), Associate Reformed Presbyterian, and United Presbyterian branches throughout the 19th century were all marked by a consistent desire to sing the Psalms of David in worship. A sampling of their literature on the subject is as follows:

1) William Marshall (1740-1802), The Propriety of Singing the Psalms of David in New Testament Worship (1776);

2) Thomas Clark (c. 1720-1792), Plain Reasons, Why Neither Dr. Watts' Imitation of the Psalms, nor His Other Poems, Nor Any Other Human Composition, Ought to be Used in the Praises of the Great God our Saviour (1783, 1828);

3) John Anderson (1748-1830), Vindiciae Cantus Dominici: 1. A Discourse on the Duty of Singing the Book of Psalms in Solemn Worship. 2. A Vindication of the Doctrine Taught in the Preceding Discourse (1800);

4) James Renwick Willson (1780-1853), Review of Harris on Psalmody (1825);

5) Robert Reid (1781-1844), Doctor Watts’ Preface to the Psalms of David (1826);

6) William Sommerville (1800-1876), The Psalms of David Designed for Standing Use in the Church (1835), republished later as The Exclusive Claims of David's Psalms (1855);

7) John Taylor Pressly (1795-1870), Review of Ralston’s Inquiry (1848);

8) Robert James Dodds (1824-1870), A Reply to Morton on Psalmody: To Which is Added a Condensed Argument for the Use of Psalmody (1851);

9)  Gilbert McMaster (1778-1854), An Apology for the Book of Psalms (4th ed., 1852);

10) James McLeod Willson (1809-1866) et al., The True Psalmody (1859) (reprinted in 1861, 1883 and available in print today here);

11) John Black Johnston (1802-1882), Psalmody: An Examination of the Authority for Making Uninspired Songs, and For Using Them in the Formal Worship of God (1871);

12) William D. Ralston (1835-1894), Talks on Psalmody in the Matthews Family (1877);

13) James Alexander Grier (1846-1918), Notes on Psalmody (1900) (republished in 2015 under the title A Primer on Exclusive Psalmody); and

14) John McNaugher (1857-1947), ed., The Psalms in Worship (1907).

We hope in the future to add to the Log College Press website, Alexander Blaikie (1804-1885), Catechism on Praise (1849, reprinted in 1997 and 2003 by the James Begg Society); as well as John Thomas Chalmers (1860-1902), Ten Reasons Why the Associate Reformed Presbyterian Church Adheres to the Exclusive Use of the Inspired Psalter in the Worship of God (1900).
 

Have you seen James Waddel Alexander's thoughts on the 1857-1858 revival of New York City?

Not all pastors have the opportunity to live through a revival of religion, a time of the Spirit's refreshing and life-giving in ample measure. James Waddel Alexander did. In 1857-1858, he was a pastor in New York City, and had the privilege of seeing the Holy Spirit work in tremendous ways. You can read his thoughts on this time in a volume entitled The Revival and Its Lessons (1859).

In the preface he explains the circumstances behind the revival and the book:

The short papers here for the first time gathered, had a certain measure of acceptance, less from their own merit, than from their having been struck off during the prevalence of an unusual interest in divine things. For the most part they were penned in the intervals of a hurried life, with the hope that scriptural instruction of the simplest kind might gain a hearing, at a time when every one's attention was drawn to the work of God in the land.

The occasion may be fitly seized for a brief retrospect of the scenes through which we have been led, and which, to a certain extent, surround us still; for we would fain speak of this Revival of Religion, not as past, but as present.

The greatest commercial alarm which our country ever experienced took place in the summer and autumn of the year 1857. It is unnecessary to rehearse what is imprinted on the hearts of thousands, or to open wounds which are still bleeding. Besides the great numbers who were utterly ruined, there were ten times as many whose earthly destinies seemed to be in libration. If we were to look no further than to the wear and tear of mind and brain, caused by pecuniary apprehensions and troubles in business, such as drove some to despair and madness, the evil could not be reckoned at the rate of millions of gold and silver. The writer returned to his native country after a short absence, to find as it were a pall of mourning over every house. Visitations of this kind—the remark is common concerning pestilence—often produce a hardening effect. In the present instance, it pleased God, in his marvellous loving-kindness, by the ploughshare of his judgments to furrow the ground for precious seed of salvation, and to make distresses touching worldly estate to awaken desire for durable riches and righteousness. Out of the eater came forth meat and out of the strong came forth sweetness. From the very heart of these trials emerged spiritual yearnings, thirstings, and supplications after the fountain of living waters. We can not always trace the sequence of events, but it is certain that the meetings for prayer, which noted the dawn of this great Revival, had their beginning while we were still amidst the throes of our commercial distress....

Looking for something to read with your children?

It has been said that the mark of a good teacher is that he can explain deep truth to little children. William Swan Plumer was a good teacher. His book The Ribbon Room is written for children, and speaks at such a simple level that even a 3 or 4 year old could listen attentively to what he has to say. Here is his introduction, "To My Little Friends," to whet your appetite: 

If you haven't read Stuart Robinson on the church yet, do it ASAP!

Stuart Robinson's book The Church of God as an Essential Element of the Gospel is a rich treasure that needs to be more well known. Dr. Craig Troxel has edited a recent edition, but you can find a free PDF from the 19th century here. 

This quote shows what awaits you when you read Robinson:

It is set forth as a distinguishing feature of the purpose of redemption, that it is to save not merely myriads of men as individual men, but myriads of sinners, as composing a Mediatorial body, of which the Mediator shall be the head; a Mediatorial Kingdom, whose government shall be upon His shoulders forever; a Church, the Lamb's Bride, of which He shall be the Husband; a bride whose beautiful portrait was graven upon the palms of his hands, and whose walls were continually before him, when in the counsels of eternity he undertook her redemption.

The mission of Messiah, undertaken in the covenant of eternity, was not merely that of a
teaching Prophet and an atoning Priest, but of a ruling King as well. His work was not to enunciate simply a doctrine concerning God and man's relations to God, as some Socrates, for the founding of a school; nor even merely to atone for sinners as a ministering priest at the altar: it was, as the result of all, and the reward of all, to found a community, to organize a government, and administer therein as a perpetual king.

May the Lord grant His people to see the glories of the church as an essential element of the gospel plan of salvation!