Archibald Alexander on "an indissoluble connexion"

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We all have need of nourishment from the Word of God, and edification and encouragement from godly books. Some points to consider today from Archibald Alexander’s Thoughts on Religious Experience, p. 44 (1850 ed.):

It is a lamentable fact that in this land of churches and of Bibles, there are many who know little more of the doctrines of Christianity, than the pagans themselves. The proper inference from the fact stated is, that they are egregiously in error, who think that the religious education of children, is useless, or even injurious; and their opinion is also condemned who maintain that it matters little what men believe provided their lives are upright. All good conduct must proceed from good principles; but good principles cannot exist without a knowledge of the truth. "Truth is in order to holiness;" and between truth and holiness there is an indissoluble connexion. It would be as reasonable to expect a child born into an atmosphere corrupted with pestilential vapour, to grow and be healthy, as that spiritual life should flourish without the nutriment of the pure milk of the word, and without breathing in the wholesome atmosphere of truth. The new man often remains in a dwarfish state, because he is fed upon husks; or, he grows into a distorted shape by means of the errors which are inculcated upon him. It is of unspeakable importance that the young disciple have sound, instructive, and practical preaching to attend on. It is also of consequence that the religious people, with whom he converses, should be discreet, evangelical, and intelligent Christians; and that the books put into his hands should be of the right kind.

A poem by William H. Sheppard: The Cross

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William Henry Sheppard (1865-1927) was among the earliest African American Presbyterian missionaries. His work in the Congo - in terms of his missionary labors, his exposé (the joint work of his co-laborer William McCutchan Morrison) of the cruel atrocities practiced by the Belgian government in Congo, and his collection of African art and artifacts - is legendary. And, it should be noted, he was also a poet.

For your Sabbath reading here is a poem of his worthy of meditation.

The Cross

God laid upon my back a grievous load,
A heavy cross to bear along the road;
I staggered on, till, lo! one weary day,
An angry lion leaped across my way.
I prayed to God, and swift at His command
The cross became a weapon in my hand;
It slew my raging enemy, and then
It leaped upon my back a cross again!
I faltered many a league, until at length,
Groaning, I fell and found no further strength.
I cried: “O God! I am so weak and lame,”
And swift the cross a winged staff became,
It swept me on until I retrieved my loss,
Then leaped upon my back again a cross.
I reached a desert; on its burning track
I still perceived the cross upon my back.
No shad was there, and in the burning sun
I sank me down and thought my day was done;
But God’s grace works many a sweet surprise,
The cross became a tree before mine eyes.
I slept, awoke, and had the strength of ten,
Then felt the cross upon my back again.
And thus through all my days, from that to this,
The cross, my burden, has become my bliss;
Nor shall I ever lay my burden down,
For God shall one day make my cross a crown.

The poignant cry of a 19th century African American minister: J.W.C. Pennington

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James William Charles Pennington (1807-1870) was perhaps the first African American minister to receive a doctorate of divinity - by the University of Heidelberg, Germany (1849). And he was so honored while still legally a fugitive slave. He also attempted to desegregate streetcars in New York City (1855), one hundred years before Martin Luther King, Jr. attempted the same with public transportation in Montgomery, Alabama (1955-1956). His sermon on Covenants Involving Moral Wrong Are Not Obligatory Upon Man (1842) in which he affirmed that unjust laws have no moral force at all predates King’s same argument (citing Augustine) in the Letter From a Birmingham Jail by over 120 years.

The fact that this escaped slave became a Presbyterian minister is remarkable. But in 1843 he gave a speech in which he shared his experience of racism within the church. It is painful to read, but reading it serves as a reminder that the church is not immune to prejudice. And there are many different types of prejudice - the Apostle James spoke of one kind involving favoritism to the rich to the detriment of the poor, James 2:3. But those who are so judged based on the color of their skin or other factors can be deeply hurt, as Pennington here testifies.

For the last ten years, since I have been a Christian − seven or eight years of which I have been a minister, I have thought much on this subject, and have come to the conclusion that I am an excommunicated man. I have tried to avoid the conclusion, to think it was not so, but, like other people, find I cannot believe without evidence. I have tried to command my mind from this subject, but could not. To say that our condition is not an enviable one − that it is not a pleasant one, does not express the whole truth. I have labored hard to inform myself − I have tried to make myself useful and agreeable as a Christian − have tried to avoid everything wrong. A great question of orthodoxy is concerned here. Though we have felt ourselves abused, we have not dared to indulge unkind feelings toward our brethren. You have helped us to build small school-houses and churches, or rather helped us to shoulder a debt, many times − but I forbear − and yet I may as well speak out my convictions − it is done in the spirit of colonization, to get us out of the way. How often, in coming into a congregation like this, have I been treated with indignity. A man accidentally takes his seat by my side − he discovers that I have a dark face − he rises in contempt and leaves the slip. It is said colored people are fond of sitting together. It is such treatment as this which drives them together. They take the Jim Crow seat to escape ill treatment and abuse. And here let me say, the necessity for separate schools and churches has not grown out of the wishes of the colored people, but from the spirit of caste in the church. We do not desire separate churches. They have not bettered our condition, but only made it WORSE. Many of our churches have not competent religious teachers − they have had to hasten through their course so fast, in order to supply the destitute fields, that they have come into the ministry illy prepared. The treatment of the colored people has put back Africa’s redemption fifty years.

This testimony is nearly 200 years old, but it is to be feared that today’s church also is not color blind or free from all forms of prejudice, Elsewhere (in an 1844 letter appended to his autobiography), Pennington explains what is needed to combat this prejudice - something that is, it should be noted, to be found within the church.

Let me urge upon you the fundamental truths of the Gospel of the Son of God. Let repentance to- wards God and faith in our Lord Jesus Christ have their perfect work in you, I beseech you. Do not be prejudiced against the gospel because it may be seemingly twisted into a support of slavery. The gospel rightly understood, taught, received, felt and practised, is anti-slavery as it is anti-sin. Just so far and so fast as the true spirit of the gospel obtains in the land, and especially in the lives of the oppressed, will the spirit of slavery sicken and become powerless like the serpent with his head pressed beneath the fresh leaves of the prickly ash of the forest.

The troubles and sorrows of those who have been hurt are real, but Pennington urged his hearers to bring them to the Lord Jesus Christ. In another speech given in England in 1843 he reminded his hearers that the whole human race is laboring under sin, but redemption is found only in Jesus Christ, in whom all are one:

Though I have a country that has never done me justice, yet I must return to it, and I shall not therefore recriminate. It has pleased God to make me black and you white, but let us remember, that whatever be our complexion, we are all by nature labouring under the degradation of sin, and without the grace of God are black at heart. I know of no difference between the depraved heart of a Briton, an American, or an African. There is no difference between its colour, its disposition, and its self-will. There is only one mode of emancipation from the slavery of sin, from the blackness of heart, and that is by the blood of the Son of God. Whatever be our complexion, whatever our kindred and people, we need to be emancipated from sin, and to be cleansed from our pollution by the all-prevailing grace of God. I bless his name, that in Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free, but all are one.

The sermons, speeches and writings of James W.C. Pennington reflect the heart of a man who was deeply wounded and hurt by prejudice but who found redemption in Jesus Christ and preached the healing and uniting gospel of grace to others. And that is a message that is timeless.

E.H. Gillett on building for eternity

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“Am I building for eternity?” This is the question that arises after reading a chapter titled “The First Aim of Life” in Ezra Hall Gillett’s eminently practical volume, Life Lessons in the School of Christian Duty (1864). Based on Matthew 6:33 (“Seek ye first the kingdom of God and his righteousness"), this particular lesson is a reminder that we should remember our chief end - that is, to live a religious life to the glory of God.

Some of the gravest mistakes of human life grow out of one fundamental error putting first something that should be put second, or putting second what should be first. There can properly be only one thing put first, and that is, religion the fear of God. It is the foundation of character, and effort, and happiness. Nothing else will endure and sustain the superstructure of a true life.

Gillett continues:

No one can build, no one has a right to build, till he can build on the Rock of Ages. We are all building, whether we know it or not, for eternity. We may put up wigwams or hospitals, tents or temples, but our aims and deeds, whatever they are, are the soul's palace, under the shelter or shadow of which it will dwell forever.

How important it is to build well, and to build on the right foundation. Many would agree, as Gillett notes, but many do not live as if they do. Too often, we live in the moment, seeking “trifles,” not thinking of consequences, or the great prize of faithfulness. If only men would seek God early, and aim to live life with the eternal in view.

Begin life aright then. If you would not have weeds for your harvest or bricks for your toil, give God your heart, and think of the life that never ends. Put yourself in thought far away beyond these shifting, cheating scenes; soar aloft above this fire-doomed earth, and its shows and pomps; see the great globe with all its cities and palaces shrinking to an atom; leave time behind you; take your place among the angel choir that sweep their golden harps before the throne; and ask yourself then what this life should be, fitting for an angel's childhood, for the service which the redeemed shall be glad to render forevermore.

If that sphere is ever to be yours, you should begin to live for it now. You should be robing yourself every day for that great Assembly that are draped in the spotless white of heaven's purity. You should put off sin and put on righteousness. You should learn the lesson of prayer and praise. You should seek to know Him whom to know aright is life eternal, and with whom you hope to dwell forever. You should allow no toys of sense to allure your eye, or divert your purpose. You should say, "with one life only to live on earth, I will not squander it on trifles; I will not turn it into an episode of folly; I will not crowd it with bitter memories of sin; I will not build any immortal hope on shadows ; but I will so live that my farewell of earth shall be my welcome to heaven."

Make your present life then the title page of your immortality. Let there be no word or letter in it which shall belie the contents of a volume that shall record an angel's career. The soul's identity demands, if you aspire to heavenly blessedness, that you shall not burden memory with the everlasting incongruities of a life of sin on earth. If there is anything which in the light of the throne you would not like to recall, shun it now. If there is anything which can fit you for the high sphere of angelic service, now is the time for preparation. If existence has any sphere in which wisdom can be called into service, in which your highest interests demand a thoughtful anticipation of future destiny, that sphere is the one in which you are moving now. In view of a final judgment, by the light of a blazing world, under the eye of the great Judge, face to face with eternity, the soul must yet sit in judgment on itself. Why not act to-day with reference to what you know will be its final sentence?

Consider this counsel from Ezra H. Gillett. How often do we need to be reminded of first principles. Let us, therefore, as he says, build for a blessed eternity with our God, and our King.

A Reformed Presbyterian Brotherly Covenant

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Thomas Sproull, in a September 1879 issue of The Reformed Presbyterian and Covenanter, recounted the circumstances of a joint fast and “Brotherly Covenant” subscribed to by James Renwick Willson and himself, both serving as professors at the Reformed Presbyterian Theological Seminary, located then at Allegheny, Pennsylvania, some three decades previously.

I have in my possession a document written by him [James Renwick Willson], of which I briefly give the history. During the session of the seminary, in the winter of 1842 and 1843, the condition of affairs seemed not to be as prosperous as we wished. On an occasion when he and I were together, this was spoken of and the inquiry was, what can be done to secure the divine blessing, which we realized as the great need. It was his suggestion that we observe a day of fasting, to confess our sins, and seek the favor of God, and unite in an act of covenanting. The suggestion met my cordial approval, and at my request he prepared the confession of sins, as causes of fasting, and the bond which we used in our act of covenanting. On January 5, 1843, we met, spent the forenoon of the day in fasting and prayer, and fervently confessed our sins, and engaged in covenanting, using the following formularies that he had prepared…

In their “Causes of Fasting Prepafatory to an Act of Covenanting,” Willson and Sproull identified seven particular sins for which they confessed and mourned:

1. Unbelief and mistrust of God’s promises;

2. Lack of love toward God and the brethren;

3. Unworthy and carnal ambition;

4. Backwardsness in the study of God’s Word and in the means of grace;

5. Relying on their own strength;

6. Lack of holy and enlightened zeal in carrying forward the attainments of their spiritual fathers; and

7. Not wisely applying gospel truth, precepts and rebukes to ourselves before we teach, preach and apply them to others.

Following this time of fasting and prayer, the two men together entered into a “Brotherly Covenant” which we give here in full:

Brotherly Covenant Made and Ratified Before the God of our Covenant Fathers, for our Mutual Strengthening in the Faith, by Jas. R. Willson and Thos. Sproull, January 5, 1843

We hereby renounce all reliance on the deeds of the law for our justification; all the errors against which the church has borne testimony; all worldly maxims and practices as contrary to the word of God; and cast off forever all allegiance to the corrupt civil institutions of these United States; and renounce all ecclesiastical fellowship with such churches as own allegiance to these governments; as also everything, both in church and state, that is either against or beside the Holy Scriptures, and not in accordance with the church's past covenanted attainments.

Again, we avouch the Lord Jehovah to be our God, taking God the Father, for our Father ; Christ His eternal Son for our Mediator, as a prophet to instruct us in personal and official duty, as our great High Priest for our justification by his imputed righteousness, and as our King whose mediatorial power extends over all creation, for the sake of his body which is the church, to whom we promise to render obedience in all his commands, and to whom we do look for protection against all our foes; and the Holy Ghost, the Spirit that proceedeth from the Father and the Son, we take for our sanctifier and comforter.

As also, we renew in this our covenant, our engagements to God in baptism, the Lord's supper, our ordination vows, and our solemn self-dedication to God on entering on the professorship.

We likewise promise and vow, that we will constantly and without deviation in one jot or tittle adhere to all the terms of communion adopted by the Reformed Presbyterian church in relation to her doctrines, worship, government and testimony, and that in ministerial and professional duty w e will never teach anything contrary to them, and that we will never withhold any truth, form of worship, government, point of discipline, or item of testimony through fear of man or to avoid trouble.

Moreover, we will cover one another's infirmities with the mantle of charity; we will never listen to tales of detraction; we will protect each other's reputation; promote one another's usefulness, while continuing in life; pray for each other and in all things "strive together for the faith of the gospel."

Likewise; we will discountenance with all our might, all causes calculated to divide the body of Christ, and to cause divisions and offences contrary to the doctrine which we have learned, and we will avoid all such as pursue these divisive courses.

Finally; we rely on the aid of the Holy Ghost, in the Spirit of our most blessed and precious Redeemer, to impart strength for the faithful performance of this vow and covenant, and call on a three-one God in Christ to bear witness to our integrity of heart in making this most solemn engagement.

This “Brotherly Covenant” was a means of strengthening the faith of these two men and the work of the seminary. “Reformed Presbyterians hold that social religious Covenanting is an ordinance of God to be entered into by the individual, the church, and the nation” (William M. Glasgow, History of the Reformed Presbyterian Church in America, p. 56). Here we have a 19th century American example on the individual level.

An early 18th century joint statement on religious liberty by a Presbyterian and a Reformed Baptist

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The case of Edward Marston, an Anglican minister in Charleston, South Carolina was remarkable for its time, because at the time he delivered his controversial sermon on the Fifth Commandment (October 15, 1704) the colony of South Carolina was governed by the Anglican establishment — but it was some notable Dissenters who came to his defense. Marston argued in his sermon that ministers of the gospel were superior (not accountable) to civil authorities (in spiritual matters), while at the same time claiming that ministers were due monetary maintenance “by Divine Right.”

We (Ministers of the Gospel do not arrogate too much to our selves, nor take too much upon us, when we affirm, That we are superior to the People, and have an Authority over them in Things Spiritual, and appertaining to God.

These claims angered the legislature, which had recently passed the Establishment Act and the Preservation Act, intended to assert more government control over the pulpit, and, it was said, led to his public whipping.

Daniel Defoe, the noted novelist and Presbyterian Dissenter, published two tracts about the church and state conflicts that took place in in early colonial South Carolina, the second of which is titled The Case of Protestant Dissenters in Carolina, Shewing How a Law to Prevent Occasional Conformity There, Has Ended in the Total Subversion of the Constitution in Church and State (1706). Within this fascinating volume, Defoe included an 1704 affidavit by the Reformed Baptist minister William Screven (c. 1629-1713) and the Scottish-American Presbyterian minister Archibald Stobo (about whom we have written before here). These two ministers jointly affirmed that they had reviewed Marston’s sermon and agreed with him that he should be free from civil review of his sermon, and also that it was proper from him to receive government maintenance. Moreover, they noted that the quote about ministerial superiority was derived from the 1692 Exposition of the Ten Commandments by Bishop Ezekiel Hopkins, a clearly approved Anglican source.

Ultimately, the case of Edward Marston was decided by the British Parliament, which ruled that the aforementioned Acts were in violation of the religious freedom guaranteed under the South Carolina Constitution. Queen Anne then nullified those two Acts, which restored the earlier 1697 Act for Granting Liberty of Conscience. Thus it was that two ministers - a Reformed Baptist and a Presbyterian - with help from Daniel Defoe, came to the aid of the Anglican Edward Marston, for the benefit of South Carolina Dissenters. The affidavit by Screven and Stobo can be read here.

B.B. Warfield on 'Trusting in the Dark'

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That flower that follows the sun, doth so even in cloudy days; when it doth not shine forth, yet it follows the hidden course and motion of it: so the soul that moves after God, keeps that course when he hides his face, is content, yea, is glad at his will in all estates, or conditions, or events. — Robert Leighton, Sermon XXII: The Confidence of Faith, in Whole Works, Vol. 3, p. 347

B.B. Warfield, in Four Hymns, and Some Religious Verses (1910), adapted this famous saying by Archbishop Leighton into a poem of his own.

TRUSTING IN THE DARK

Said Robert Leighton, holy man,
Intent a flickering faith to fan
Into a steady blaze: —
"Behold yon floweret to the sun,
As he his daily course doth run,
Turn undeclining gaze.

"E'en when the clouds obscure his face,
And only faith discerns the place
Where in the heavens he soars,
This floweret still, with constant eye,
The secret places of the sky
Untiringly explores.

"Look up, my soul! What can this be
But Nature's parable to thee?
Look up, with courage bright!
The clouds press on thee, dense and black,
Thy Sun shines ever at their back —
Look up and see His light

The College Writings of B.B. Warfield

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B.B. Warfield studied at the College of New Jersey (Princeton) from 1868 to 1871. It was while he was a student that the man who would become so prolific a writer published his first material in The Nassau Literary Magazine.

In 1870 a poem appeared written by Warfield, based on 1 Maccabees 9:1-21, titled “The Jewish Thermopylae.”

During his senior year, various works by Warfield were published, both in The Nassau Literary Magazine and The Nassau Herald. In February 1871, in the former publication, he published a poem, “The Taking of the Suburbs,” as well as an essay titled “Milton’s Satan.”

In April 1871, he published 1) an essay on “Woman’s Mission,” 2) another essay about the “Poetic Genius of Poe” (this was signed N.E.D. - representing the last letter of the name Benjamin Breckinridge Warfield), 3) a brief poem beginning with the first line “Despise not the wrinkles of age,” and 4) an “Olla-podrida,” a “miscellany” or “literary bouquet,” which includes a poem called “A Serenade.”

An issue of The Nassau Herald, published on Class Day, June 26, 1871 by the graduating senior class of Princeton, includes an editorial by Warfield.

Each of these publications is identified as Warfield’s by John E. Meeter and Roger Nicole in A Bibliography of Benjamin Breckinridge Warfield, 1851-1921, p. 9. Together, it is believed that they constitute his earliest published writings, five of which are poems. As you read them remember that they are the works of a 19 or 20 year-old young man who would go on to become one of America’s greatest theologians. It noteworthy to ponder also that approximately four decades later, he published Four Hymns, and Some Religious Verse (1910). From his youth to his old age, Warfield was not only a student and then teacher of theology, but also a poet.

A letter to Pope Pius IX from Charles Hodge

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In advance of the First Vatican Council of 1869-1870, the Roman Catholic council at which the doctrine of papal infallibility was officially promulgated, Pope Pius IX extended an invitation to Protestants to attend and to “embrace the opportunity” to “return to the only one [Roman Catholic] fold.” On behalf of the Old and New School branches of the Presbyterian Church in the United States of America (which reunited in 1869), Charles Hodge was selected to write a letter in response. This letter has recently been added to Log College Press. (Note: The Banner of Truth has a substantially edited and redacted version of this letter available to read on their site, whereas the letter at LCP is not redacted.)

The letter is remarkable for compacting such a powerful and gracious testimony to the truth so succinctly. First, Hodge explains why the two General Assemblies of the PCUSA would not be attending the council, despite the conviction of these American Presbyterian bodies that all efforts should be made to promote Christian unity and despite the fact that Presbyterianism affirms the Apostles’ Creed, the Nicene Creed, and the Chalcedonian Creed, as well as affirming that “we regard as consistent with Scripture the doctrinal decisions of the first six ecumenical councils; and because of that consistency we receive those decisions as expressing our faith.” Indeed, he characterizes the Presbyterianism system of faith as “Augustinian.”

Next, while affirming that Presbyterians are “neither heretics, nor schismatics,” he articulates four principles which show what Presbyterians stand for Biblically in contrast to Roman Catholicism.

• “First. That the word of God contained in the Scriptures of the Old and New Testament, is the only infallible rule of faith and practice. The Council of Trent, how ever, demands that we receive, pari pietatis affectu , the teachings of tradition as supplementing and interpreting the written word of God. This we cannot do without incurring the condemnation which our Lord pronounced on the Pharisees when he said, 'Ye make void the word of God by your traditions.'

• “Second. The right of private judgement. When we open the Scriptures, we find them addressed to the people. They speak to us; they command us to search their sacred pages; they require us to believe what they teach, and to do what they enjoin; they hold us personally responsible for our faith and conduct. The promise of the inward teaching of the Spirit to guide men into the knowledge of the truth, is made to the people of God; not to the clergy exclusively; much less to any special order of the clergy alone.”

• “Third. We believe in the universal priesthood of believers; that is, that all men have, through Christ, access by one Spirit unto the Father. (Eph. ii. 18.) They need no human priest to secure their access to God. Every man for himself may come with boldness to the throne of grace to obtain mercy and find grace to help in time of need. (Heb. iv. 16.)”

• “Fourth. We deny the perpetuity of the apostleship. As no man can be a prophet without the spirit of prophecy, so no man can be an apostle without the gifts of an apostle. Those gifts, as we learn from Scripture, are plenary knowledge of the gospel, derived by immediate revelation from Christ, (Gal. i. 12,) and personal infallibility in teaching and ruling. What are the seals of the apostleship, we learn from what St. Paul says to the Corinthians, 'Truly the signs of an apostle were wrought among you in all patience, in signs, in wonders, in mighty deeds.' (2 Cor. xii. 12.) Modern prelates, although they claim apostolic authority, do not pretend to possess the gilts on which that authority was founded; nor do they venture to exhibit the 'signs' by which the commission of the messengers of Christ was "authenticated. We cannot, therefore, recognize them, either individually or collectively, as the infallible teachers and rulers of the church."

With these principles expressed, Hodge concludes with an explicit rejection of the teaching that the “Bishop of Rome” is “Christ’s vicar on Earth, possessing ‘supreme rule.’” He also issues a solemn protest against several of the leading errors of Rome.

Some of those doctrines and usages are the following, namely, The doctrine of transubstantiation and the sacrifice of the mass; the adoration of the host; the power of judicial absolution, (which places the salvation of the people in the hands of the priests; the doctrine of the grace of orders, that is, that supernatural power and influence are conferred in ordination by the imposition of hands; the doctrine of purgatory; the worship of the Virgin Mary; the invocation of saints; the worship of images; the doctrine of reserve and of implicit faith, and the consequent withholding the Scriptures from the people, etc.

Then, finally, Hodge makes a declaration that is especially worthy of remembrance for its for forceful but gracious expression of truth.

While loyalty to Christ, obedience to the holy Scriptures, consistent respect for the early councils of the church, and the firm belief that pure 'religion is the foundation of all human society,' compel us to withdraw from fellowship with the Church of Rome, we, nevertheless, desire to live in charity with all men. We love all who love our Lord Jesus Christ in sincerity. We cordially recognize as Christian brethren all who worship, trust, and serve him as their God and Saviour according to the inspired word. And we hope to be united in heaven with all those who unite with us on earth in saying,' Unto him who loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God — to him be glory and dominion for ever and ever. Amen.' (Rev. i. 6.).

The letter which Hodge wrote was signed by the Old School moderator Melancthon Williams Jacobus, Sr. and the New School moderator Philemon Halsted Fowler. “It is,” in the words of one 19th century writer, “a model of manly argument, of plain truth expressed with Christian frankness, and yet with courtesy, and even with tenderness.” For a clear, succinct, and solid 19th century testimony as to why Protestants cannot unite with the Roman Catholic Church, this letter endures today as a remarkable witness to the truth.

Foreign Missions in the 19th Century Southern Presbyterian Church

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The 19th century Southern Presbyterian Church (PCUS) was a missionary church from its formation, continuing the commitment that Presbyterians had demonstrated since their coming to the shores of America. These words by John Leighton Wilson, the first “Coordinator” of Foreign Missions for the PCUS, beautifully sum up the importance of foreign missions to Presbyterians in the South:

Finally, the General Assembly desires distinctly and deliberately to inscribe on our church's banner as she now first unfurls it to the world, in immediate connection with the Headship of her Lord, His last command: "Go ye into all the world and preach the gospel to every creature;" regarding this as the great end of her organization, and obedience to it as the indispensable condition of her Lord's promised presence, and as one great comprehensive object a proper conception of whose vast magnitude and grandeur is the only thing which in connection with the love of Christ can ever sufficiently arouse her energies and develop her resources, so as to cause her to carry on with the vigor and efficiency which true fealty to her Lord demands, those other agencies necessary to her internal growth and home prosperity. The claims of this cause ought therefore to be kept constantly before the minds of our people and pressed upon their consciences,—and every minister owes it to his people and to a perishing world to give such instruction on this subject as he is able; and to this end the monthly concert ought to be devoutly observed by every church on the first Sabbath of each month for the purpose of missionary instruction as well as prayer, and it would be well to accompany their prayers with their offerings. To the same end the Assembly earnestly enjoins upon all our ministers and ruling elders and deacons and Sabbath school teachers, and especially upon parents, particular attention to our precious youth in training them to feel a deep interest in this work, and not only to form habits of systematic benevolence, but to feel and respond to the claims of Jesus upon them for personal service in the field..." (Minutes of the 1st General Assembly of the PCUS/PCCSA [1861], p. 17 - not yet on the Log College Press website).

Several writings by Presbyterians in the South on the topic of missions are worthy of note:

• James Henley Thornwell's "The Sacrifice of Christ the Type and Model of Missionary Effort" - on page 411 of Volume 2 of his Collected Writings (1871) - found here. 

• Moses Drury Hoge's "The Westminster Standards and Missionary Activity" - on page 185 of Memorial Volume of the Westminster Assembly, 1647-1897 (1897) - found here. 

• Thomas Cary Johnson's Introduction to Christian Missions (1909) - found here.

• Thomas Smyth's writings on missions can be found in Volume 7 of his Complete Works - found here. His article "The Duty of Interesting Children in the Missionary Cause" is particularly stimulating and helpful.

• William Sheppard's book on his mission work to the Congo can be found here.

• Some of the most memorable words on missions from an American Presbyterian came from the mouth of the Southerner John Holt Rice in 1831: "The Presbyterian Church in the United States is a Missionary Society, the object of which is to aid in the conversion of the world; and every member of the Church is a member for life of said Society, and bound in maintenance of his Christian character to do all in his power for the accomplishment of this object." (from William Maxwell's Memoirs of John Holt Rice, pages 387ff.)

Many other missionary works by 18th and 19th century American Presbyterian can be found on on this page. There are great riches to be found in these pages, so read them, and forward this post on to missionaries you know, that there hearts might be strengthened in the work to which God has called them.

A place called Zion: Archibald Alexander explains

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The word ‘Zion,’ although a place name that dates back millennia, is often seen in today’s culture, whether as the name of a college basketball star or as a place in The Matrix trilogy, and it has many other usages as well. But its meaning is anchored in its usage in the Word of God, and to better understand the word, it is helpful to refer to a Bible Dictionary, such as the one published by Archibald Alexander in 1829.

At 546 pages long, Alexander’s A Pocket Dictionary of the Holy Bible may not be named appropriately according to our way of thinking, but it is a valuable tool for the student of Scripture.

Turning to p. 545, we read the following (in slightly modernized English):

ZION, or Sion; (1.) A top or part of Mount Hermon, or an arrangement of hills near to it, Psal. 133.3. (2.) Cellarius, Lightfoot, and others, think the other famed Mount Zion was to the north of the ancient Jebus; Reland has offered a variety of arguments to prove that it was on the south of it. We think the south part of Jerusalem stood on Mount Zion, and that the king’s palace stood on the north side of it, and the temple on Mount Moriah, to the north-east of it, 2 Sam. 5.1 1 Kings 8.1. Psal. 68.2; but as Mount Moriah was but at the end of it, it was sometimes called Zion; and even the temple and its courts are so called, Psal. 65.1 84.7; and the worshippers at the temple, if not the whole inhabitants of Jerusalem, are called Zion, Psalm 97.8. In allusion hereto, the church, whether Jewish or Christian, or heaven, is called Zion: how graciously was she chosen of God for his residence! how firm is her foundation, and how delightful her prospect! how solemn and sweet the fellowship with and worship of God therein! Psal. 102.13. Isa. 2.3. Heb. 12.22. Rev. 14.1. Isa. 51.11.

Whether reading those portions of the New Testament that speak of Zion, or whether we are singing the “Songs of Zion” — that is, the Psalms — it is helpful to comprehend the source of the word ‘Zion’ as well as its usage in Scripture. And, as Alexander reminds us, how sweet that word is to we who inhabit the place where God dwells with his people today, meaning, the church.

While we are taking note of what this gifted theologian and scholar has to say about Zion, let us also remember that he was born on April 17, 1772 - 247 years ago. Happy birthday to Archibald Alexander!

What is the "common" eschatology of the church? Charles Hodge answers

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In Charles Hodge’s magnum opus — that is, his Systematic Theology — he addresses the subject of eschatology and summarizes the orthodox beliefs of the Reformed Church concerning ‘last things.’

§ 2. The Common Church Doctrine.

The common Church doctrine is, first, that there is to be a second personal, visible, and glorious advent of the Son of God. Secondly, that the events which are to precede that advent, are

1. The universal diffusion of the Gospel; or, as our Lord expresses it, the ingathering of the elect; this is the vocation of the Christian Church.

2. The conversion of the Jews, which is to be national. As their casting away was national, although a remnant was saved; so their conversion may be national, although some may remain obdurate.

3. The coming of Antichrist.

Thirdly, that the events which are to attend the second advent are: —

1. The resurrection of the dead, of the just and of the unjust.

2. The general judgment.

3. The end of the world. And,

4. The consummation of Christ’s kingdom. (Hodge, Systematic Theology 3:792)

Some of these points are less commonly received by the Reformed Church today, but this summary stands as representative of historic 19th century Presbyterian and Princetonian thought on the end times. It is a good touchstone for the church to consider and discuss today. Start at p. 790 of the third volume of the Systematic Theology and keep reading to see what Hodge has to say about each of the points summarized above.

The History of Early Presbyterianism in All 50 States

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If you have been in search of resources covering the history of Presbyterianism in a particular state or regional area within the United States, the list below (which is by no means comprehensive) may be of some assistance. Links are provided to works by LCP authors, but also note that much of the other literature referenced can be found on our secondary sources page as well. PCA Historical Center Director Wayne Sparkman’s research here was one of several helpful resources in compiling this list.

• Alabama - James Williams Marshall, The Presbyterian Church in Alabama: A Record of the Growth of the Presbyterian Church from its Beginning in 1811 in the Eastern portion of Mississippi (1977); Synod of Alabama, “The King’s Business” in the Synod of Alabama (1926)

• Alaska - Sheldon Jackson, Alaska, and Missions on the Pacific North Coast (1880); and The Presbyterian Church in Alaska: An Official Sketch of Its Rise and Progress, 1877-1884. With the Minutes of the First Meeting of the Presbytery of Alaska (1886); Aaron Ladner Lindsley, Sketches of an Excursion to Southern Alaska (1881); Thora McIlroy Mills, The Contributions of the Presbyterian Church to the Yukon During the Gold Rush, 1897-1910 (1977); Dianne Anderson O’Connell, The Yukon Presbyterian: An Unauthorized Biography (100 Years of Presbyterian Work in the Northern Parts of Alaska) (1999); Samuel Hall Young, Hall Young of Alaska, The “Mushing Parson”: An Autobiography (1927)

• Arizona - Richard K. Smith and J. Melvin Nelson, Datelines and By-Lines : A Sketchbook of Presbyterian Beginnings and Growth in Arizona (1969)

• Arkansas - Thomas H. Campbell, Arkansas Cumberland Presbyterian, 1812-1984: A People of Faith (1985); Charles Beatty Moore, The History of Presbyterianism in Arkansas, 1828-1902 (1902); James Wilson Moore, Presbyterianism in Arkansas (1858, 1905); H.L. Paisley, Centennial History of Presbyterianism (U.S.) in Arkansas (1954)

• California - Jane Atkins-Vásquez, Hispanic Presbyterians in Southern California: One Hundred Years of Ministry (1988); Robert B. Coote & John S. Hadsell, San Francisco Theological Seminary: The Shaping of a Western School of the Church, 1871-1998 (1999); James Curry, History of the San Francisco Theological Seminary of the Presbyterian Church in the U.S.A. and Its Alumni Association (1907); Henry Collin Minton, Presbyterianism in California (1897); Greg Roth, Gold Rush Legacy: W.W. Brier, Pioneer Presbyterian Pastor (2005); Edward Arthur Wicher, The Presbyterian Church in California, 1849-1927 (1927); James L. Woods, California Pioneer Decade of 1849: The Presbyterian Church (1922)

• Colorado - Andrew E. Murray, The Skyline Synod: Presbyterianism in Colorado and Utah (1971); John Bernard Schoolland, A Pioneer church: Being a Reverently Realistic Account of the First Presbyterian Church of Boulder, Colorado in it's Total Pioneer Origin, 1872-1972 (1972)

• Connecticut - See below (esp. Blaikie on Presbyterianism in New England)

• Delaware - John W. Christie, Presbyterianism in Delaware (1947); James H. Lappen, Presbyterians on Delmarva: The History of the New Castle Presbytery (1972); United States Army Command and General Staff College, Presbyterian Patriots: The Historical Context of the Shared History and Prevalent Ideologies of Delaware’s Ulster-Scots Who Took Up Arms in the American Revolution (2015); James Laird Vallandigham & Samuel Alexander Gayley, History of the Presbytery of New Castle, From Its Organization, March 13, 1717, to 1888 (1889)

• District of Columbia - Benjamin Franklin Bittinger, The Rise, Progress and Influence of Presbyterianism in the District of Columbia (1895); Compilations, The Centennial of the Beginning of Presbyterianism in the City of Washington (1895); Frank E. Edgington, A History of the New York Avenue Presbyterian Church: One Hundred Fifty-Seven Years, 1803-1961 (1961); Dorothy Schaffter, The Presbyterian Congregation in George Town, 1780-1970 (1971); Dewey D. Wallace, Jr., Golden Wilson and Edith Holmes Synder, Capital Witness: A History of the New York Avenue Presbyterian Church in Washington, D.C. (2011)

• Florida - James R. Bullock, Heritage and Hope: A Story of Presbyterians in Florida (1987); Karen Harvey, Florida’s First Presbyterians: A Celebration of 175 Years in St. Augustine, 1824-1999 (1998); Herbert A. Love, Opportunities, Responsibilities: The Work of the Presbyterian Church U.S. in Florida (1927); William Erskine McIlwain, The Early Planting of Presbyterianism in West Florida (1926)

• Georgia - Lowry Axley, Holding the Torch Aloft: A Histor of the Independent Church of Savannah, Georgia (1958); Groves Harrison Cartledge, Historical Sketches: Presbyterian Churches and Early Settlers in Northeast Georgia (1960); Dwyn Mecklin Mounger, Who We Are As Presbyterians: Brief Scences From Our Past - A series of five vignettes to be presented at the fourteenth stated meeting of the Synod of the Southeast at St. Simons Presbyterian Church, St. Simons Island, Georgia, - September 16-17, 1986 in celebration of the 250th anniversary of Presbyterianism in Georgia (1986); James Stacy, A History of the Presbyterian Church in Georgia (1912); Franklin C. Talmage, The Story of the Presbytery of Atlanta (1960); Groves Harrison Cartledge, Historical Sketches: Presbyterian Churches and Early Settlers in Northeast Georgia (1960)

• Hawaii - James McKinney Alexander, Mission Life in Hawaii: Memoir of Rev. William P. Alexander (1888)

• Idaho - E. Paul Hovey, Presbyterian Yesterdays in Northern Idaho (1964)

• Illinois - William Irvine Blair, The Presbyterian Synods of Illinois (1952); Leroy Jones Halsey, A History of the McCormick Theological Seminary of the Presbyterian Church (1893); James Gore King McClure, Sr., The Story of the Life and Work of the Presbyterian Seminary Chicago (1929); Augustus Theodore Norton, History of the Presbyterian Church, in the State of Illinois (1879); Andrew Stevenson, Chicago: Pre-Eminently a Presbyterian City (1907)

• Indiana - Hanford Abram Edson, Contributions to the Early History of the Presbyterian Church in Indiana (1898); L.C. Rudolph, Hoosier Zion: The Presbyterians in Early Indiana (1963); Synod of Indiana, Presbyterianism in Indiana (1926)

• Iowa - J.F. Hinkhouse, One Hundred Years of the Iowa Presbyterian Church (1932); Joseph Welton Hubbard, The Presbyterian Church in Iowa, 1837-1900 (1907); H. Gene Straatmeyer, The Synod of the West: A History of the Presbyterian German Synod of the West and Its Churches (2016); Beth Wunder, North Central Iowa Presbytery: Bicentennial History (1989)

• Kansas - John Boynton Hill,The Presbytery of Kansas City and Its Predecessors (1901); Robert H. McFarland and A.J. McFarland, Papa Got It Right! (2016)

• Kentucky - Robert Hamilton Bishop, An Outline of the History of the Church in the State of Kentucky (1824); Robert Davidson, History of the Presbyterian Church in the State of Kentucky; With a Preliminary Sketch of the Churches in the Valley of Virginia (1847); Moses Drury Hoge, Memorial Discourse on the Planting of Presbyterianism in Kentucky One Hundred Years Ago.(1883); Mack, George H. and Sanders, Robert Stuart, One Hundred Fifty Years of Kentucky Presbyterianism, 1802-1952 (1952); Louis B. Weeks, Kentucky Presbyterians (1983)

• Louisiana - Benjamin Charles Bell, Presbyterianism in North Louisiana, Celebrating the Diamond Jubilee of Red River Presbytery (1930, 1988); Penrose St. Amant, A History of the Presbyterian Church in Louisiana (1961); Louis Voss, Presbyterianism in New Orleans and Adjacent Points (1931)

• Maine - Jonathan Greenleaf, Sketches of the Ecclesiastical History of the State of Maine, From the Earliest Settlement to the Present Time (1821); see below (esp. Blaikie on Presbyterianism in New England)

• Maryland - James E.P. Boulden, The Presbyterians of Baltimore: Their Churches and Historic Grave-Yards (1875); James William McIlvain, Early Presbyterianism in Maryland (1890)

• Massachusetts - See below (esp. Blaikie on Presbyterianism in New England)

• Michigan - Maurice F. Cole, Impact of the Civil War on the Presbyterian Church in Michigan (1965); John Comin & Harold F. Fredsell, History of the Presbyterian Church in Michigan (1950)

• Minnesota - Maurice Dwight Edwards, History of the Synod of Minnesota, Presbyterian Church U.S.A. (1927); Edward Duffield Neill, Early Days of the Presbyterian Branch of the Holy Catholic Church, in the State of Minnesota (1873); John P. Williamson, ed., Historical Addresses Delivered at the Semi-Centennial Celebration of the Organization of Synod. October 14-19, 1908 (1908)

• Mississippi - Cornelius Washington Grafton, Pioneer Presbyterians and Their Successors in Mississippi (1915); History of Presbyterianism in Mississippi (unpublished manuscript, n.d.); Frederick Roscoe Graves, The Presbyterian Work in Mississippi (1927); Thomas Luther Haman, Sr., Beginnings of Presbyterianism in Mississippi (1909); Robert Milton Winter, Shadow of a Mighty Rock: A Social and Cultural History of Presbyterianism in Marshall County, Mississippi (1997); Outposts of Zion: A History of Mississippi Presbyterians in the Nineteenth Century, (2014); and Citadels of Zion: A History of Mississippi Presbyterians, Vols. 1 & 2 (2016)

• Missouri - Joseph M. Garrison,The Missouri Presbytery, 1817-1937  (1937); Timothy Hill, The Early History of the Presbyterian Church in Missouri (1861); Historical Outlines of the Presbyterian Church in Missouri: A Discourse (1871); Eugene Edward Stringfield, Presbyterianism in the Ozarks A History of the Work of the Various Branches of the Presbyterian Church in Southwest Missouri 1834-1907 (1909); Kenneth R. Locke and J. Joseph Trower,“Like Prairie Wildfire…Presbyterianism Spreads Westward.” A Story of the Presbytery of Missouri Union, 180 Years of Mission, 1817 to 1997 (1997)

• Montana - George Edwards, The Pioneer Work of the Presbyterian Church in Montana (1907); Patricia M. McKinney, Presbyterianism in Montana: Its First Hundred Years (1972)

• Nebraska - Charles Arthur Hawley, Fifty Years on the Nebraska Frontier: The History of the Presbyterian Theological Seminary in Omaha, Nebraska (2012); Julius F. Schwarz, History of The Presbyterian Church in Nebraska (1924)

• Nevada - Zelvin D. Lowman, A Voice in the Desert: A History of First Presbyterian Church, Las Vegas, Nevada (1992)

• New Hampshire - Samuel Lankton Gerould, The Congregational and Presbyterian Churches and Ministers of New Hampshire connected with the General Association: A Continuation of the compilation of Rev. Henry A. Hazen, issued in 1875, bringing the record down to 1900 (1900); see also below (esp. Blaikie on Presbyterianism in New England)

• New Jersey - Allen H. Brown, Historical Sketch of the Synod of New Jersey For the Quarter of a Century, From 1861 to 1886 (1888) and An Address on the Presbyterian Church in South Jersey, Its Origin and Progress (1888); David B. Calhoun, Princeton Seminary (2 vols., 1996); Centennial, Presbytery of Newton: An Adjourned Meeting, in the First Presbyterian Church, Washington, N.J.: The Historical Narrative, Histories of the Churches and Other Data (1917); William Armstrong Dod, History of the College of New Jersey (1844); George H. Ingram, “The Erection of the Presbytery of New Brunswick, Together With Some Account of the Beginnings of Organized Presbyterianism in the American Colonies” in Journal of Presbyterian History, Vol. 6, No.6 (June 1912) [and a series of articles titled “History of the Presbytery of New Brunswick” appearing in the Journal of Presbyterian History from 1912 to 1919]; Theron Hewitt, One Hundredth Anniversary of the Organization of The Presbytery of West Jersey, November 5, 1839 - November 5, 1939, in the First Presbyterian Church, Bridgeton, New Jersey, November 6, 1939 (1939); John Maclean, Jr., History of the College of New Jersey, Vol.s 1&2 (1877); Samuel Miller, A Brief History of the Theological Seminary of the Presbyterian Church at Princeton, New Jersey, Together With Its Constitution, By-Laws, &c (1837, 1838); Joseph Gaston Symmes, Historical Sketch of Monmouth Presbytery and Its Churches (1877)

• New Mexico - Ruth Kerns Barber, Sowers Went Forth: The Story of Presbyterian Missions in New Mexico and Southern Colorado (1981); Dale B. Gerdeman, Presbyterian Missionaries in Rural Northern New Mexico: Serving the Lord on the New Mexico Frontier (1999)

• New York - Samuel Davies Alexander, The Presbytery of New York, 1738 to 1888 (1887); Dorothy Ganfield Fowler, A City Church: The First Presbyterian Church in the City of New York, 1716-1976 (1981); Philemon Halstead Fowler, Historical Sketch of Presbyterianism Within the Bounds of the Synod of Central New York (1877); Joyce D. Goodfriend, “A New Look at Presbyterian Origins in New York City,” American Presbyterians, Vol. 62 (1989), pp. 199-207; Robert Handy, A History of Union Theological Seminary in New York (2011); Robert Hastings Nichols, Presbyterianism in New York State: A History of the Synod and Its Predecessors (1963); George Nicholson, The Story of Long Island Presbytery and Churches (1956); Theodore Fiske Savage, The Presbyterian Church in New York City (1949); Thomas S. Wood, History of the Presbytery of New York (1976)

• North Carolina - Walter Conser & Robert Cain, Presbyterians in North Carolina: Race, Politics, and Religious Identity in Historical Perspective (2012); David Irwin Craig, A History of the Development of the Presbyterian Church in North Carolina, and of Synodical Home Missions (1907); Harold J. Dudley, History of the Synod of N.C., Presbyterian Church in the U.S. (1963, also titled Brief History of the Presbyterian Church in North Carolina); William Henry Foote, Sketches of North Carolina (1846); Neill Roderick McGeachy, Confronted by Challenge: A History of the Presbytery of Concord (1985); Jethro Rumple, The History of Presbyterianism in North Carolina (1966); Charles Alfonso Smith, Presbyterians in Educational Work in North Carolina Since 1813 (1913); Robert Hamlin Stone, A History of Orange Presbytery, 1770-1970 (1970)

• North Dakota - William C. Hunter, Presbyterianism in North Dakota (1959); C.R. McCurdy, Establishment of Presbyterianism in North Dakota (1990); Marian E. McKechnie, Spiritual Pioneering: A History of the Synod of North Dakota, Presbyterian Church, USA, 1885-1954 (1955); Stanley Norman Murray, Presbyterians on the Northern Plains: A History (2002); James P. Schell, A History of the Early Presbyterian Church in North Dakota (1913); Linda Warfel Slaughter, Leaves From Northwestern History (1905)

• Ohio - William Wilson McKinney, The Presbyterian Valley: 200 Years of Presbyterianism in the Upper Ohio Valley (1958); Rick Nutt, Contending for the Faith: The First Two Centuries of the Presbyterian Church in the Cincinnati Area (1991); E.B. Welsh, Buckeye Presbyterianism: An Account of the Seven Presbyterian Denominations With Their Synods Within the State of Ohio (1968)

• Oklahoma - Michael Cassity & Danny Goble, Divided Hearts: The Presbyterian Journey Through Oklahoma History (2009); G.T. Ralls, Oklahoma Trails: A History of the Work of the Synod of Oklahoma of the Presbyterian Church in the United States (1927)

• Oregon - Clifford Merrill Drury, Marcus and Narcissa Whitman and the Opening of Old Oregon, Vols. 1&2 (1986); Julie Joy Jeffrey, Converting the West: A Biography of Narcissa Whitman (1994); Nard Jones, The Great Command: The Story of Marcus & Narcissa Whitman and the Oregon Country Pioneers (1959)

• Pennsylvania - Daniel M. Bennett, Life and Work of Rev. John McMillan: Pioneer, Preacher, Educator, Patriot of Western Pennsylvania (1935); Centenary Memorial of the Planting and Growth of Presbyterianism in Western Pennsylvania and Parts Adjacent (1876); Samuel John Mills Eaton, History of the Presbytery of Erie (1868); Peter E. Gilmore, Irish Presbyterians and the Shaping of Western Pennsylvania, 1770-1830 (2018); Dwight Ray Guthrie, John McMillan: The Apostle of Presbyterianism in the West, 1752-1833 (1952); Guy Solliard Klett, Presbyterians in Colonial Pennsylvania (1937); Donald Roth Kocher, The Mother of Us All: First Presbyterian Church in Philadelphia, 1698-1998 (1998); William Wilson McKinney, Early Pittsburgh Presbyterianism: Tracing the Development of the Presbyterian church, United States of America, in Pittsburgh, Pennsylvania from 1758-1839 (1938); Thomas Murphy, The Presbytery of the Log College; or, The Cradle of the Presbyterian Church in America (1889); Robert Mayne Patterson, Historical Sketch of the Synod of Philadelphia (1876); Reformed Presbyterian Theological Seminary, To God Be the Glory: Celebrating 200 Years (2008); Joseph Smith, Old Redstone; or, Historical Sketches of Western Presbyterianism, Its Early Ministers, Its Perilous Times, and Its First Records (1854); James Arthur Walther, Ever a Frontier: The Bicentennial History of the Pittsburgh Theological Seminary (1994)

• Rhode Island - See below (esp. Blaikie on Presbyterianism in New England)

• South Carolina - David B. Calhoun, Our Southern Zion: Old Columbia Seminary (1828-1927) (2012); Joanne Calhoun, The Circular Congregational Church: Three Centuries of Charleston History (2008); Erskine Clarke, Our Southern Zion: A History of Calvinism in the South Carolina Low Country, 1690-1990 (1996); George Howe, History of the Presbyterian Church in South Carolina, Vols. 1&2 (1870); Nancy Snell Griffith & Charles E. Raynal, Presbyterians in South Carolina, 1925-1985 (2016); F.D. Jones and W.H. Mills, History of The Presbyterian Church in South Carolina (1926); Edward Guerrant Lilly, Beyond the Burning Bush: First (Scots) Presbyterian Church, Charleston, S.C. (1986); Caroline T. Moore, The Reverend Archibald Stobo: Brief Account of Archibald Stobo's Immigration from Scotland in 1700 and His Ministerial Labors in Charleston, S.C., and Vicinity, Including the Founding of Presbyterian churches at James Island, Willtown Bluff, Pon Pon, Edisto Island, and Cainhoy (1969)

• South Dakota - Bruce David Forbes, “Presbyterian Beginnings in South Dakota, 1840-1900” (South Dakota State Historical Society, 1977); Dakota Presbytery Council, The First 50 Years: Dakota Presbytery to 1890 (1892); Stanley Norman Murray, Presbyterians on the Northern Plains: A History (2002); Stephen Return Riggs, Sketches of the Dakota Mission (1873)

• Tennessee - John Edmiston Alexander, A Brief History of the Synod of Tennessee, from 1817 to 1887 (1890); Thomas C. Barr, et. al., eds., The Story of the Presbyteries of Nashville and Columbia: From Early Settlement to 1972 (1976); Charles Edward Diehl, The Story of a Vineyard: The Work of the Presbyterian Church U.S. in the Synod of Tennessee (1927); Jovanna Emerson & Mary Ann Van Osdell, Historic Presbyterian Churches of Tennessee (2006); James Isaac Vance, Pioneer Presbyterianism in Tennessee (1898)

• Texas - Thomas Chavez, Jr., Texas Mexican Presbyterians (1980); William E. Lytch, The Cradle of Texas Presbyterianism: A History of Memorial Presbyterian Church, San Augustine, Texas (1993); William McLeod, Presbyterian Expansion in the Synod of Texas of the PCUS (1927); George H. Paschal, Jr. and Judith A. Benner, One Hundred Years of Challenge and Change: A History of the Synod of Texas of the United Presbyterian Church in the U.S.A. (1968); William Stuart Red, A History of the Presbyterian Church in Texas (1936); Presbytery of Brazos, Echoes From the Past: Brief Historical Sketches Connected With Presbyterianism in the South and Its God-Given Work in the World (1936); Levi Tenney, History of the Presbytery of Central Texas (1895)

• Utah - Paul Jesse Baird, Presbyterian Pioneers in Utah (1996) and The Mystery of Ministry in the Great Basin: William Mitchell Paden en route to Utah, 1897 (1976); Frederick Burton, Presbyterians In Zion: History of the Presbyterian Church (U.S.A.) in Utah (2010); George K. Davies, A History of the Presbyterian Church in Utah (1942, 1945); Theodore D. and Marian E. Martin, and Emil Nyman, Presbyterian Work in Utah, 1869- 1969 (1970); Emma Jane McVicker, The History of Presbyterian Work in Utah (1893); Andrew E. Murray, The Skyline Synod: Presbyterianism in Colorado and Utah (1971); Albert Walton Roth, A Century of Service in Utah, 1869-1969 (1969)

• Vermont - See below (esp. Blaikie on Presbyterianism in New England)

• Virginia - Patricia Alridge, ed., Virginia Presbyterians in American Life: Hanover Presbytery (1755-1980) (1982); Henry M. Brown & William M.E. Rachal, Yesterday and Tomorrow in the Synod of Virginia (1962); Thomas E. Buckley, Church and State in Revolutionary Virginia, 1776-1787 (1977); William Henry Foote, Sketches of Virginia (First and Second Series) (1850, 1855); Wesley M. Gewehr, The Great Awakening in Virginia, 1740-1790 (2011); James Robert Graham, The Planting of the Presbyterian Church in Northern Virginia (1904); Joseph C. Harrod, Theology and Spirituality in the Works of Samuel Davies (2019); Thomas Cary Johnson, Virginia Presbyterianism and Religious Liberty (1909); Edward Mack, The Early Virginia Puritans: — Founders of American Presbyterianism (1901), Our Presbyterian Heritage in Eastern Virginia (1924); Dewey Roberts, Samuel Davies: Apostle to Virginia (2017); William Henry Tappey Squires, The Presbyterian Church in the Colony of Virginia, 1562-1788 (1938); William B. Sweetser, Jr., A Copious Fountain: A History of Union Presbyterian Seminary, 1812-2012 (2016); Howard McKnight Wilson, The Tinkling Spring, Headwater of Freedom: A Study of the Church and Her People, 1732-1952 (1954), The Lexington Presbytery Heritage: The Presbytery of Lexington and its churches in the Synod of Virginia, Presbyterian Church in the United States (1971), Presbyterian Beginnings in Lower Tidewater Virginia (1973)

• Washington - Robert Boyd, History of the Synod of Washington, of the Presbyterian Church in the United States of America, 1835-1909 (1910); Robert L. Welsh, The Presbytery of Seattle, 1858-2005: The “Dream” of a Presbyterian Colony in the West (2006)

• West Virginia - Dennis Eldon Bills, Presbyterianism in West Virginia: A History (2019); Lloyd Courtney, The Church of the Western Waters: An History of Greenbrier Presbytery and Its Churches (1940); Dorsey Daniel Ellis, Look Unto the Rock: A History of the Presbyterian Church, U.S. in West Virginia, 1719-1974 (1982); Gill I. Wilson, The Story of Presbyterianism in West Virginia (1958); The Work Projects Administration, Inventory of the Church Archives of West Virginia: The Presbyterian Churches (1941)

• Wisconsin - William Fiske Brown, Past Made Present: The First Fifty Years of the First Presbyterian Church and Congregation of Beloit, Wisconsin; and A History of Presbyterianism in Our State Up to the Year 1900 (1900); Edward C. Wicklein, A Wisconsin History of the Associate Presbyterian Church of North America, Associate Reformed Presbyterian Church of the West (Later of America), Reformed Presbyterian Church of North America, Reformed Presbyterian Church, General Synod, United Presbyterian Church of North America, With Historical Sketches of Each Congregation, 1840-1958 (1974)

• Wyoming - Art Randall, History: The Presbytery of Wyoming of the Synod of the Rocky Mountains, 1869-1988 (1988)

There are also a number of helpful regional studies of Presbyterianism in America:

New England

• Alexander Cameron Blaikie, A History of Presbyterianism in New England (1881)

• Walter McCree Boston, A Study of Presbyterianism in Colonial New England (1971)

• Frederick William Loetscher, Sr., Presbyterianism in Colonial New England (1921)

• Charles N. Pickell and Mrs. George E. Bevans, Presbyterianism in New England: The Story of a Mission (1962)

• Earl A. Pope, New England Calvinism and the Disruption of the Presbyterian Church (1987)

• William Henry Roberts, “The New England Churches and the First Presbytery,” in Journal of Presbyterian History, Vol. 5, No. 6 (June 1910)

Mid-Atlantic

• Edward Marshall Craig, Highways and Byways of Appalachia: A Study of the Work of the Synod of Appalachia of the Presbyterian Church in the United States (1927)

• Irving Spence, Letters on the Early History of the Presbyterian Church in America (1838)

Northwest

• James Geddes Craighead, The Story of Marcus Whitman: Early Protestant Missions in the Northwest (1895)

• Stephen Return Riggs, Protestant Missions in the Northwest (1894)

South

• Daniel Walker Hollis, Look to the Rock: One Hundred Ante-Bellum Presbyterian Churches of the South (1961)

• Harold M. Parker, Jr., Studies in Southern Presbyterian History (1979)

• Walter Brownlow Posey, The Slavery Question in the Presbyterian Church in the Old Southwest (1949); and The Presbyterian Church in the Old Southwest, 1778-1838 (1952)

• T. Watson Street, The Story of Southern Presbyterians (1961)

• Ernest Trice Thompson, The Changing South and the Presbyterian Church in the United States (1950); and Presbyterians in the South, (3 vols., 1963-1973)

• John Miller Wells, Southern Presbyterian Worthies (1936)

• Henry Alexander White, Southern Presbyterian Leaders (1911)

Southwest

• Mark T. Banker, Presbyterian Missions and Cultural Interaction in the Far Southwest, 1850-1950 (1992)

• R. Douglas Brackenridge and Francisco O. Garcia-Treto, Iglesia Presbiteriana: A History of Presbyterians and Mexican-Americans in the Southwest (1987)

• Louis Voss, The Beginnings of Presbyterianism in the Southwest (1923)

West

• Norman J. Bender, Winning the West for Christ: Sheldon Jackson and Presbyterianism on the Rocky Mountain Frontier, 1869-1880 (1996)

Puerto Rico

• Graeme S. Mount, Presbyterian Missions to Trinidad and Puerto Rico (1983)

• Edward Albert Odell, It Came to Pass (1952)

Note: This post was updated on March 28, 2022.

Titus Basfield's 'key to open any lock in Doubting Castle'

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Now a little before it was day, good Christian, as one half amazed, brake out in this passionate Speech, What a fool, quoth he, am I thus to lie in a stinking Dungeon, when I may as well walk at liberty? I have a Key in my bosom, called Promise, that will, I am persuaded, open any Lock in Doubting Castle. Then said Hopeful, That’s good News; good Brother pluck it out of thy bosom and try. — John Bunyan, The Pilgrim’s Progress

Do you know the story of Titus Basfield, a 19th century African-American Associate Presbyterian minister? We have highlighted that story here previously. It is a remarkable one, and Basfield’s 1858 autobiography is worth reading in full. Today’s post zeroes in on a portion of the account he gave of his life wherein, having embraced Christ by faith, after careful study of the Old and New Testaments, he still needed to settle certain matters of faith and practice in his own mind and heart. It may be an encouragement to others even today.

In the meantime the [Westminster] Assembly's Questions were put into my hands, and I committed them to memory; and Mr. [James] Hervey's whole works being at hand, I made it my business to read these carefully through. The clear, simple and concise manner in which gospel truth was explained and set forth in the Assembly's Questions, and the masterly manner in which the judicious Hervey managed his Scripture arguments in his Theron and Aspasio, and especially Aspasio Vindicated, opened up to me clearly the great doctrines of the atonement, the divine decrees, election, the vicarious death of the Son of God, imputation of his righteousness as the only ground of our justification and acceptance before God, and of free sovereign grace reigning through the all-prevailing righteousness and satisfaction of the Eternal Son -- and fully settled my mind as to the great truth that these were doctrines taught in the Holy Scriptures. I also read a number of books highly recommended in Mr. Hervey's works, which treated largely upon these subjects, such as [Thomas] Boston's "Human Nature in its Four-fold State;" his excellent treatise on the Covenants, and [Walter] Marshall's "Gospel Mystery of Sanctification." This last is a book so highly esteemed, that he makes it his choice after the Bible. These books I sought, obtained, and read with the greatest care and attention, which afforded a fund of scriptural knowledge, and a good degree of steadfastness in the Calvinistic system. (And here I would seriously recommend these valuable books, which will serve as a 'key to open any lock in Doubting Castle.' Pilgrim's Progress.)

Wilson's Notes on Ridgley's Body of Divinity

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The first commentary on the Westminster Larger Catechism was published by the English Independent minister Thomas Ridgley (1667-1734) under the title A Body of Divinity: Wherein the Doctrines of the Christian Religion are Explained and Defended: Being the Substance of Several Lectures on the Assembly's Larger Catechism (1731-1733) in two volumes. There are comparatively few expositions of the Larger Catechism as opposed to the many that have been published regarding the Shorter Catechism, and Ridgley’s is very comprehensive.

The first American edition of Ridgley’s commentary was published in Philadelphia (1814-1815) in four volumes, and edited with notes (“original and selected”) by James Patriot Wilson, Sr. (1769-1830). These four volumes have recently been added to Log College Press. The notes provide an early 19th century American Presbyterian perspective on the 18th century English Independent commentary of the 17th century Westminster Assembly’s Larger Catechism. One noteworthy feature is an appendix in the fourth volume containing 74 study questions intended to encourage disquisitions by theological students.

It should be noted that this set edited by James P. Wilson is to be distinguished from a later two-volume set edited by John M. Wilson, published in Edinburgh (1844) [an 1855 edition of which was reprinted by Still Water Revival Books in 1993], who also included his own notes, and a biographical sketch of Ridgley.

We have at least two commentaries covering the major Westminster Standards (Confession of Faith, Larger and Shorter Catechisms) already available at Log College Press (by Francis Beattie and Edward Dafydd Morris), but this edition of Ridgley by James P. Wilson constitutes the first stand-alone exposition of the Larger Catechism available to read here at LCP. These volumes should provide our readers with a treasure trove of Biblical and catechetical study - enough for a lifetime.

Family Religion Recommended by William Arthur

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A notable sermon on family worship has recently been added to Log College Press. Preached by William Arthur (1769-1827), who came to America from Scotland in 1793, it is titled “Family Religion Recommended,” and it is based on Joshua 24:15: “As for me, and my house, we will serve the Lord.”

Rev. Arthur preached this sermon on two occasions in 1794 — once in the congregation of Robert Annan in Philadelphia, Pennsylvania, and once in the congregation of Arthur’s cousin, John Mitchell Mason, in New York City. Published later the same year, Arthur’s sermon still serves his stated goal of “doing good” to many.

Reminding us that God sovereignly makes families, and that he deals with families as families, Arthur teaches that families have a duty to serve God. Thus, family worship is both the return of a debt of gratitude for mercies received and a duty owed to the God who has ordained the institution, and seeks such to worship him in spirit and in truth.

He bemoans the families who neglect this duty, and sit down to eat without so much as giving thanks to God for their daily bread. Without dismissing the importance of personal and private religious duties, Arthur emphasizes the Scriptural examples of families who worship together and mourn their family sins together, and teaches that this is a regular, not an occasional, duty. Family worship, he says, is recommended to us by the practice in Scripture of many faithful and godly witnesses.

Also, Arthur commends to us the promises of the God who says that will manifest himself through his covenant to families.

How animating is the following promise; which has, I suppose, a primary view to the return of the Jews from their Babylonian captivity; but has a running applicability, and a continued accomplishment, especially in the New Testament times! At the same time saith the Lord, will I be the God of all the families of Israel, and they shall be my people. Says he, in another part of scripture, In all places, where I record my name, I will come unto thee, and I will bless thee; and is not his name recorded in our habitations?

Arthur went on to serve the congregation of the Pequea Presbyterian Church in Gap, Pennsylvania for 22 years. He died in Zanesville, Ohio, in 1827, but he is remembered as a faithful and godly minister who encouraged family, as well as corporate and private, worship.

Archibald Alexander on Redeeming the Time

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Archibald Alexander, in his “Counsels of the Aged to the Young” (found in Thoughts on Religious Experience, pp. 367-369, 1850 ed.) gives us some reminders about spending time wisely that are needed today by both young and old:

XVII. My next counsel is, that you set a high value upon your time. Time is short; and its flight is rapid. The swiftness of the lapse of time is proverbial in all languages. In Scripture, the life of man is compared to a multitude of things which quickly pass away, after making their appearance; as to a post, a weaver's shuttle, a vapour, a shadow, &c. All the works of man must be performed in time; and whatever acquisition is made of any good, it must be obtained in time. Time, therefore, is not only short, but precious. Every thing is suspended on its improvement, and it can only be improved when present; and it is no sooner present, than it is gone: so that whatever we do must be done quickly. The precious gift is sparingly parcelled out, by moments, but the succession of these is rapid and uninterrupted. Nothing can impede or retard the current of this stream. Whether we are awake or asleep, whether occupied or idle, whether we attend to the fact or not, we are borne along by a silent, but irresistible force. Our progressive motion in time, may be compared to the motion of the planet on which we dwell, of which we are entirely insensible; or, to that of a swift-sailing ship, which produces the illusion that all other objects are in motion, while we seem to be stationary. So in the journey of life, we pass from stage to stage, from infancy to childhood, from childhood to youth, from youth to mature age, and finally, ere we are aware of it, we find ourselves declining towards the last stage of earthly existence. The freshness and buoyancy of youth soon pass away: the autumn of life, with its "sere leaf," soon arrives; and next, and last, if disease or accident do not cut short our days, old age with its gray hairs, its wrinkles, its debility and pains, comes on apace. This period is described by the wise man, as one in which men are commonly disposed to be querulous, and to acknowledge that the days draw nigh in which they have no pleasure. "The keepers of the house tremble, and the strong men bow themselves, and the grinders cease because they are few, and those that look out of the windows are darkened. When men rise up at the noise of the bird -- when all the daughters of music are brought low, and there shall be fears. And the almond tree shall flourish, and the grasshopper be a burden."

Time wasted can never be recovered. No man ever possessed the same moment twice. We are, indeed, exhorted "to redeem our time," but this relates to a right improvement of that which is to come; for this is the only possible way by which we can redeem what is irrevocably past. The counsels which I would offer to the young on this subject are: Think frequently and seriously on the inestimable value of time. Never forget that all that is dear and worthy of pursuit must be accomplished in the short span of time allotted to us here. Meditate also profoundly, and often, on the celerity of the flight of time. Now you are in the midst of youthful bloom, but soon this season will only exist in the dim shades of recollection, and unless it has been well improved, of bitter regret.

If you will make a wise improvement of your time, you must be prompt. Seize the fugitive moments as they fly; for, otherwise, they will pass away before you have commenced the work which is appropriated to them.

Diligence and constancy are essential to the right improvement of time. "Whatsoever thy hand findeth to do, do it with thy might." "Work while it is called to-day." Walk while you have the light; for the dark night rapidly approaches, when no work can be done.

Let every thing be done in its season. There is a time for all things; and let all things be done in order. The true order of things may be determined by their relative importance, and by the urgency of the case, or the loss which would probably be sustained by neglect.

If you would make the most of your time, learn to do one thing at once, and endeavour so to perform every work, as to accomplish it in the best possible manner. As you receive but one moment at once, it is a vain thing to think of doing more than one thing at one time; and if any work deserves your attention at all, it deserves to be well done. Confusion, hurry, and heedlessness, often so mar a business, that it would have been better to omit it altogether.

Beware of devolving the duty of to-day on to-morrow. This is called procrastination, which is said, justly, to be "the thief of time." Remember, that every day, and every hour, has its own appropriate work; but if that which should be done this day, is deferred until a future time, to say the least, there must be an inconvenient accumulation of duties in future. But as to-morrow is to every body uncertain, to suspend the acquisition of an important object on such a contingency, may be the occasion of losing forever the opportunity of receiving it. The rule of sound discretion is, never to put off till to-morrow, what ought to be done to-day.

Rowling, Princeton-style: Charles Hodge

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Charles Hodge, Princeton Theological Seminary: A Discourse Delivered at the Re-Opening of the Chapel, September 27, 1874, pp. 18-20:

As to the method of instruction adopted by our first professors little need be said. They both used text-books where they could be had. Dr. Alexander's text-book in theology was Turrettin's Theologia Elenchtica, one of the most perspicuous books ever written. In the discussion of every subject it begins with the Status Quaestionis, stating that the question is not this or that; neither this nor that, until every foreign element is eliminated, and then the precise point in hand is laid down with unmistakable precision. Then follow in distinct paragraphs, numbered one, two, three, and so on, the arguments in its support. Then come the Fontes Solutionum, or answers to objections. The first objection is stated with the answer; then the second, and so on to the end. Dr. Alexander was accustomed to give us from twenty to forty quarto pages, in Latin, to read for a recitation. And we did read them. When we came to recite, the professor would place the book before him and ask, What is the State of Question? What is the first argument? What is the second, &c? Then what is the first objection and its answer? What the second, &c? There were some of my classmates, Dr. Johns the present bishop of the Episcopal Church in Virginia, for example, who would day after day be able to give the State of the Question, all the arguments in its support in their order, all the objections and the answers to them, through the whole thirty or forty pages, without the professor saying a word to him. This is what in the College of New Jersey used to be called rowling. Whatever may be thought of this method of instruction, it was certainly effective. A man who had passed through that drill never got over it. Some years ago I heard the late Bishop McIlvaine preach a very orthodox sermon in the Episcopal Church in this place. When we got home, it being a very warm day, he threw himself on the bed to rest. In the course of conversation he happened to remark that a certain professor failed to make any marks on the minds of his students. I said to him, "Old Turrettin, it seems, has left his mark on your mind." He sprang from the bed, exclaiming, "That indeed he has, and I would give any thing to see his theology translated and made the text-book in all our Seminaries." The Jesuits are wise in their generation, and they have adopted this method of instruction in their institutions.

In fact, it was Charles Hodge who asked his friend, Prof. George Musgrave Giver (1822-1865) to translate Francis Turretin’s Institutes of Elenctic Theology from Latin into English. This was done by Giger in 8,000 handwritten pages before his early passing, but never published until edited by James T. Dennison, Jr. in 1992.

Greenville Presbyterian Theological Seminary's Interview About Log College Press

On March 28, Zack Groff of Greenville Presbyterian Theological Seminary interviewed me about the background and purposes of Log College Press. If you’d like to learn more about why I started this website/ publishing endeavor, and why we think it’s important to collect and reprint the writings of and about 18th and 19th century American Presbyterians, please listen here!