The Aspiration of A.A.E. Taylor

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President of the College of Wooster from 1873 to 1883, Archibald Alexander Edward Taylor published a volume of poems in his retirement years titled Claudia Procula and Other Verses (1899). From this volume we have extracted one composition which is reminiscent of the Psalmist who thirsts for God (Ps. 27:4; 42:2; 63:1).

ASPIRATION

Oh! how this wasting spirit faints
With thirst for things divine;
Deep cravings nought may satisfy,
But draughts of Christ’s new wine.

And yet earth’s master appetites
Exhaust their utmost art,
With shrivelled husks of sin, to feed
This prodigal — my heart.

Might I aspire Thy will to do,
As now they tempt to stray,
My winged feet should shape their course
Straight up the King’s highway.

Dear Saviour, slay each flesh-born taste,
Destroy these grovelling aims;
’Till on the altar of my life
Burn only holy flames.

Lift Thou my trembling, learning faith
Beyond this dome of blue,
And wide before its clay-touched eyes,
Spread some assuring view.

Show me Thyself upon the throne. —
I’ve loved Thee on the tree;
The plait of thorns I know, but now
I would Thy true crown see.

Oh! let the song the ransomed sing,
Come ringing through the gates;
For long and weary wears the day,
To him who far off waits.

At least, O Lord, with radiant light,
Thine image here impressed,
Let me the wedding garment wear,
A welcome, chosen guest.

Then loving Thee, and like to Thee,
My soul with peace shall beam,
As once the face of Moses shone, —
And earth fade, like a dream.

Out of the closet grows the temple: William Aikman on family religion

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In 1870, the Rev. William Aikman published a volume titled Life at Home: or, The Family and Its Members — with the aim “to bring, if possible, the blessed light of the Gospel of the Lord Jesus Christ into the family circle” — which includes a chapter on “The Altar in the House,” from which today’s post is drawn.

Here Aikman speaks of the trajectory of spiritual life from the inward soul to its outward expression in the social sphere of the family home.

Religion is a matter of the heart and belongs to a man’s unseen existence; it is also a matter of the outward life and belongs to his public walks. If man were simply a spiritual essence, all that relates to God and his own thoughts and feelings might be confined to that realm in which solitary and alone he lives — his own soul. But he has a corporeal being, he lives in a world of seen things, and is in immediate and perpetual contact with persons and things as substantial as himself. His religion, then, like himself and because it belongs to his whole nature, reaches out and touches all around him. It cannot, it must not be confined to the secresy of his own bosom.

Every one who takes a broad or accurate view of man, must acknowledge that there ought to be some public recognition of God by any one who professes to believe in Him. This needs to be stated only, not argued. He who never in any form makes an acknowledgement of God, who does not at times before men take the posture of devotion, or show, by some seen act, that he recognizes the fact of God's existence and his own relations to the Infinite One, can make no claim to the title of a believer.

Since religion is more than a matter of the heart, it demands an outward manifestation. How long, think you, were every form of public religious service to be withdrawn, would it be before all religion would be gone from the earth? Were every church to be not only closed but removed, so that not even crumbling walls or deserted precincts should speak of Him who was once worshipped there; were there to be no assemblings for prayer and praise, no voice heard calling on God; were religion, all over the earth, to be shut up in each man's bosom, a generation would scarcely have gone by before the very idea of God had vanished from the apprehension of men.

The instincts of man, however, make such an inward limitation of religion impossible. The heart within, confined and imprisoned, breaks forth at the door of the lips in prayer and adoration; the man in his complex personality cries out, I must show forth what is within; my soul unseen worships the Unseen God; but this eye looks out upon His works, this body lives among the visible things of His hands ; there are other men who with me live and have their being in Him; before them and with them I must worship God. No command is needed; public worship of God goes hand in hand with the recognition of God.

In this way it comes to pass that all thinking persons acknowledge the importance of outward religion — of public divine worship. To a Christian man it becomes a necessity. He must have his closet, a secret place, in whose retirement he may tell the story of his wants and his cares in the ear of a compassionate and sympathizing Father; but he must also have the goodly assemblings of his brethren, in whose company he may sing the songs of Zion, and with whom he may call upon the name of Zion's King. He has a God whom he acknowledges, and whose favor he seeks when alone; that God he must honor and worship in the presence of other men. He has a private religion; he has also a public religion. He cannot be satisfied to worship Jehovah only where no eye can see him; his heart craves in all humility and sincerity that, abroad and with his fellow-men, he may bring his tribute, lowly though it be, of gratitude and love. So out of the closet grows the temple. The one is as necessary as the other. The one is the place where a lone soul holds intercourse with an unseen God; the other where the man with men looks upward to the Creator, Preserver and Lord of them.

Between these two there is a sphere of thought and of influence, more important, perhaps, than either —The Family. It stands midway between the secret and the public life of a man, and vitally affects them both. Here a man spends a large part of his life; from it he derives the chiefest good of earth; here are his highest joys; here are his profoundest sorrows; here are his hopes and fears; here the fountain whence flow streams which make pleasant or weary his way; here are his loved ones; here those in whom and for whom he lives; here those whom he is set to guard and guide, whose destiny he shapes for the eternal years.

In this way, Aikman helps the reader to understand that in the trajectory of spiritual life, the family stands between the individual soul and the public, social and corporate expression of religion. Between the private and the public is the home, where spiritual life is cultivated, as in a nursery, building roots, before it comes into open view. “So out of the closet grows the temple.” And thus God is to be glorified in all spheres — private, family and public.

Joseph Wilson's Presbyterian Historical Almanac now at Log College Press

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In 1859, one of the great historical and biographical contributions to the American Presbyterian Church was first published in Philadelphia by a young man named Joseph M. Wilson. Over the next decade, The Presbyterian Historical Almanac, and Annual Remembrancer of the Church became a very well-respected and indeed invaluable resource for the church of his day and for future historians.

There is some irony in the fact that this publisher of Presbyterian literature who did so much to memorialize the lives and contributions of others is shrouded in biographical mystery himself. In fact, some of his publications have been attributed erroneously to another Joseph M. Wilson who lived from 1838 to 1902. We believe that Wilson was born in Philadelphia in 1822. We are not sure when he died, but it does not appear that he published anything after 1868.

Operating from his place of business in downtown Philadelphia, during a very active span during the 1850s and 1860s, among the titles that Wilson published were:

  • Alfred Nevin, Churches of the Valley: or, An Historical Sketch of the Old Presbyterian Congregations of Cumberland and Franklin Counties, in Pennsylvania (1852);

  • Joseph H. Jones, The Attainments of Men in Secular and Religious Knowledge, Contrasted: A Sermon (1854);

  • Richard Webster, A History of the Presbyterian Church in America (1857);

  • Cortlandt Van Rensselaer, A Discussion on Slaveholding with George Armstrong (1858);

  • Stuart Robinson, The Church of God as an Essential Element of the Gospel (1858); and

  • Cortlandt Van Rensselaer, God Glorified by Africa: An Address Delivered on December 31, 1856 (1859).

Source: S. Austin Allibone, A Critical Dictionary of English Literature and British and American Authors (1908), Vol. 3, p. 2781.

Source: S. Austin Allibone, A Critical Dictionary of English Literature and British and American Authors (1908), Vol. 3, p. 2781.

At Log College Press, we are delighted to report that Wilson’s magnum opus, The Presbyterian Historical Almanac, and Annual Remembrancer of the Church, in ten volumes, has been uploaded here and is available for your perusal. We have often consulted these volumes as a valuable source of historical and biographical information. Wilson aimed at unity of the church, and his almanac spans all the main branches of American Presbyterianism. Not only ecclesiastical reports and updates — rendered during a critical period of time — and biographical sketches are found therein, but also portraits and illustrations of great interest.

What Wilson wrote in 1868 (the year of reunion) is a fitting summary of his goal in producing this Almanac and Remembrancer:

The main object of the work from its commencement has been to place upon permanent record the current history of every branch of the Presbyterian Church. To show that these Annual Chronicles meet the wants of those who are intelligently active in advancing the interests of Presbyterianism, I refer to what has already been accomplished:

I. Over five hundred and fifty Acts and Deliverances have been fully recorded, also —

II. Many judicial cases involving questions coming within the purview of Ecclesiastical Law.

III. Full accounts of various organizations, whereby the Church carries on its benevolent operations.

IV. Histories of Churches and Theological Seminaries,

V. Statistics of Churches, Boards and Committees.

VI. Lists of Ministers, giving the names and post-office of every Presbyterian minister in the world.

VII. Biographies of Presbyterian ministers who have died during the period covered by the publication of the Almanac, numbering between twelve and thirteen hundred.

VIII. Manses, being comfortable homes for Presbyterian ministers, free of rent, have been constantly urged upon the Church, and this subject is pre-eminently worthy of serious and active consideration.

IX. Libraries for Manses and Periodical Associations have been pleaded for and their importance demonstrated.

X. Statistical Tables, valuable as well as interesting.

The Almanac has also labored for the reunion of the Church; which, owing partly to the strong protesting element among Presbyterians, was divided into at least thirty branches, ranging in numbers from fourteen ministers up to twenty-eight hundred; and, though belonging to the same household of faith, the thin partitions thus erected tended to keep them apart.

In the Almanac these branches were brought together, and as the members thereof examined the "Records" — it was a bond of mutual sympathy to know that they all contended for the truth with the same zeal — were as keenly alive to the necessity resting upon them to extend the blessings of Christianity in our own and in foreign lands — to provide for the religious instruction of the children — to educate the rising ministry — to guard the declining years of the aged and infirm ministers, and tenderly care for the widows and orphans; and though thus engaged in advancing the interests of our common Christianity, and though one in spirit and believing in one Lord, one Faith and one Baptism, they were not organically one.

The influence exerted by the Almanac, however, in thus placing Presbyterians together in the same volume, naturally leads earnest and thoughtful members of the Church to the consideration of the question. Shall these divisions continue? — to which there is but one reply, viz.. Reunion. That work has begun. In the Almanac will be found the union of the Associate and Associate Reformed, forming The United Presbyterian Church of North America; The Presbyterian and the United Presbyterian, forming the Canada Presbyterian Church; The Synod and the Free Church of Nova Scotia, forming the Presbyterian Church of the Lower Provinces of British North America; and this latter body with the Synod of New Brunswick; the Presbyterian bodies in Australasia; The Presbyterian Church in the United States with the United Synod. In all these cases the "Basis" of "Union" is fully recorded, and in this volume will be found reunion indications distinct and significant; and so the work goes on; and will not every one join in the prayer of our Saviour, as given in the seventeenth chapter of the Evangelist John, and earnestly strive for the time when UNITY shall be the blessed condition of The Presbyterian Church throughout the world?

Now 21st century readers at Log College Press can take advantage of this invaluable ecclesiastical resource. Read Wilson’s Historical Almanac and Annual Remembrancer as a labor of love for the unity of the church, and these volumes will reward you well.

A.G. Fairchild on What Presbyterians Believe

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For a good basic introduction to some of the major distinctive tenets of 19th century American Presbyterianism, Ashbel Green Fairchild has what you are seeking. In a tract titled “What Presbyterians Believe” he sketches, in opposition to certain caricatures, an outline of what Presbyterians truly affirm that the Bible teaches.

For example, Presbyterians believe that all who are saved are saved by the sovereign grace of God, not of works on the part of believers. Fairchild takes great pains to make clear the plan of salvation, as understood by his church and taught by the Scriptures and the Westminster Confession of Faith.

The Scriptures often make mention of a people as “given to Christ,” as “chosen in him before the foundation of the world,” and as “predestinated unto the adoption of children.” These, and many similar declarations, we regard as intended to teach one of tin most cheering doctrines of the Bible, viz:

THE ELECTION OF GRACE, OR GRATUITOUS ELECTION

After explaining the nature of the fall of man, and how all men, being completely wedded to their sins are totally averse to coming to God, Fairchild shows that God’s mercy toward mankind is immense, purposing from the beginning not to leave all to justly perish, but willing to save some from their sins, despite the unwillingness of any on their own to be saved.

… this determination of the Father, to make a people willing to come to Christ, including in it the means to secure the end, is what we style the election of grace. It was truly a purpose of grace, because its objects were not chosen on account of any goodness foreseen in them. On the contrary, God beheld them as sinners, who but for the interposition of electing love, would never be anything but sinners. He chose them to salvation as the end, and to faith and holiness as the means, and thus their election originated from his own spontaneous mercy.

Speaking further of the plan of salvation, Fairchild addresses a common concern that if God has pre-determined who receives saving grace, such is incompatible with a free offer of the gospel.

Such is the election of grace as it is held in our branch of the Church, and we may see that it perfectly harmonizes with the free unlimited offer of salvation. All are hidden to the gospel feast, because it is the duty of all to come, — because all are alike needy — because there is enough for all, and because all are to be left without excuse. When all refuse the invitation, God interposes to save a “remnant according to' the election of grace.”

Nor is there any force in the objection, “that if a man is elected, he will be saved, do what he may.” For we have seen that the elect are chosen to be saved, not from the punishment of sin merely, but from sin itself. They are chosen to be holy. The objection, then, amounts to this: that if a man is to be saved from sin, he will be saved, whether he be saved from sin or not!

Other objections are addressed by Fairchild:

  • The doctrine of election makes God to be partial (showing favoritism);

  • If election is true, there is no point in making use of the means of grace;

  • If God is sovereign over all, prayer is useless.

With Scripture Fairchild shows that far from these objections having merit, the doctrine of election confirms that God’s mercy is not the outworking of partiality, that God ordains the means of grace as well as the end of salvation, that prayer is part of God’s plan of salvation and has immense importance and purpose.

Fairchild goes on to speak of the perseverance of the saints in holiness. Those whom God has decreed to save will be kept from falling by not being left to their own strength. What a comfort this doctrine is! Our strength will fail, but God’s power to keep his saints, “through faith unto salvation” (1 Pet. 1:5), means that God will be glorified not only by granting us a potential to be saved, but in actually seeing our salvation through until it is finally and fully accomplished.

Then Fairchild affirms another article of the Presbyterian creed — the definite, vicarious atonement of Jesus Christ. That atonement was not sufficient for all, but efficient for none. On the contrary, it is sufficient for all, and efficient for those for whom Christ’s saving work was intended.

It has been said that, on this subject, the point of difference between us and others is, whether Christ died for all? But this is not a. fair statement. We do, indeed deny that Christ died for all, in the sense in which that expression is understood by Arminians; but our Church has always maintained that in respect of the sufliciency and applicability of the Saviour’s sufferings, he may be said to have died for the whole world. The real ground of controversy among those who agree as to the nature of the atonement is, What is its ultimate design? Had the Lord Jesus no definite purpose to save any one? or did he suffer with the intention of saving all men?

We cannot think that Christ had no definite purpose in regard to the objects of his interposition. The Scriptures represent him as coming into the world with a positive intention to save sinners, not merely to render their salvation possible. Nor can we imagine that an all-wise Being would enter upon a work of such unexampled labour and suflering without a precise object to be attained. On the other hand, if we say that Christ intended to save all men, at once the question will arise, Why, then, are not all saved? It will not do to answer by saying, that the divine purpose has been defeated by the unbelief of man. For if God cannot hinder man’s unbelief, the prayers of Christians, and the labours of ministers, are alike useless. If God cannot make sinners willing to come to Christ, who can?

Presbyterians, therefore, deem it safest to conclude that the atonement accomplishes the design of its author, and saves all whom God intended it to save. And this doctrine, so far from being adapted to perplex inquiring sinners, has a most encouraging tendency; for if they are willing to be saved on the terms of the gospel, there must, of necessity, be a divine intention to save them — these two things being connected together in God’s decree. But if they stay away from Christ till they first ascertain what he intends to do with them, they will never come at all.

Besides the unwillingness of mankind to come to God, the inability of man to keep God’s law or to do anything that could accomplish their salvation is another key doctrine of which Fairchild speaks. And here he affirms that man’s inability does not lessen his culpability before God, nor does this doctrine present man as chained down and unable to come to God though desirous to do so. God is glorified in the true state of things wherein though man is unable to save himself or to do any good, God nevertheless enables sinners to come to Christ by faith and implants the desire to do so. “He that worketh in them to will, will not withhold the ability to do. Philip. ii.13.”

Fairchild goes on to address another theological concern - the salvation of those dying in infancy.

Presbyterians are of opinion that those dying in infancy are elect unto salvation. As they are involved in the guilt and misery of the fall, they are appropriate subjects of the divine mercy; and their election secures to them an application of atoning blood, and the renewing influences of the Spirit. Thus, when the Lord Jesus shall “gather his elect from the four winds,” infants will not be left behind.

Our doctrinal opponents dislike this view of the subject, because, if all who die in infancy are elect, then, as they could not have been elected on account of foreseen faith and works, it will follow that fully a third part of our species are saved by unconditional election.

When we speak of infants dying in infancy as elect, we mean that they are chosen out of the whole mass of human beings. Our use of the term, therefore, does not imply that any who die at that tender age are not elected. So when John, addressing the “elect lady,” speaks of her “elect sister” (2 John 13), we do not infer that she had non-elect sisters. In the exercise of his electing love, God had before him the whole race of mankind, not a particular class, age, or sex. And in the opinion of Presbyterians all who die in infancy were included in his purpose of mercy, and selected, along with others, out of the whole family of Adam.

Finally, Fairchild addresses God’s sovereignty over all things, including the evil that happens in this world. Affirming along with the Confession that God is not the author of sin, Fairchild yet explains that the Scriptures do indeed teach that nothing is outside the government of God, even sin. And that this doctrine, which he terms “divine appointment,” stands in contrast to “the gloomy notion of fate” and offers great consolation to believers in the midst of the trials of life.

Indeed, it is a prime principle with Presbyterians, that all the good in the universe proceeds from God; and all the evil from creatures, who act from their own free choice, uninfluenced by any compulsory decree.

We believe that the purposes of God do extend to all events, but not that they extend to all in the same manner. Some things God has purposed to bring to pass by his own agency, and other things, as sinful acts, he has purposed to permit, or suffer to be done by others. And the things which he does by his own agency, and those which he suffers to be done by others, include all that ever come to pass. We may add that this distinction between determinations to do on the part of God, and determinations to suffer sinful acts to be done by others, not only exists in our Confession, but has been taught by all Presbyterian divines from the earliest period.

This tract concludes with an extended quote from Thomas Scott, the English Bible commentator, on the sovereignty of God. It is fitting because the sovereignty of God is at the heart of the doctrines of grace, upon which Fairchild expounds. This distinctive teaching of the Presbyterian Church, based upon the Scriptures, is calculated to humble the pride of man and to exalt the glory of God in all matters, including that of salvation. It is a tract that is well worth the time to read and prayerfully consider.

Pre-Eminent American Presbyterians of the 18th and 19th Centuries: A List

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The question is sometimes asked, “Who are the important or significant early American Presbyterians to know historically?” Another question that is often posed to Log College Press is ”Where should someone unfamiliar with this time period start?” These are difficult question to answer because the period of which we are speaking — primarily the 18th and 19th centuries — was so diverse and there are so many representative authors. But in an attempt to respond helpfully, as well as to introduce readers of Log College Press to some of the pre-eminent authors on our site, we have developed a list - or actually a set of lists. Lists are both subject to scrutiny and often have a subjective element, and this one can certainly be modified or adjusted as needed. But lists provide a starting point for discussion. Consider the following as our contribution in response to some excellent questions that challenge with their simplicity.

17th Century American Presbyterian Worthies

  • Francis Makemie (1658-1708) - Although Makemie was not the first Presbyterian minister to serve in the American colonies, because of his pioneering labors along the Eastern Seaboard, particularly in the establishment of the first Presbytery in America, he is often credited as “the Father of American Presbyterianism.”

18th Century American Presbyterian Worthies

  • David Brainerd (1718-1747) - A pioneer Presbyterian missionary who died young, his diary was reprinted by Jonathan Edwards and remains a spiritual classic.

  • Samuel Davies (1723-1761) - Davies accomplished much in a short life, contributing significantly to the Great Awakening as a pioneer minister in Virginia and as President of the College of New Jersey (Princeton).

  • Jonathan Dickinson (1688-1747) - Dickinson was the first President of the College of New Jersey and an important voice in American colonial Presbyterianism.

  • John Mitchell Mason (1770-1829) - Mason was a leading figure in the Associate Reformed Church.

  • David Rice (1733-1816) - An early Presbyterian opponent of slavery, “Father Rice” helped to build the Presbyterian Church in Virginia and Kentucky.

  • John Rodgers (1727-1811) - An early colleague of Samuel Davies, Rodgers went on to play a very influential role in the establishment of the General Assembly of the Presbyterian Church in the United States of America.

  • Archibald Stobo (c. 1670-1741) - Stobo helped to found the first Presbytery in the New World (Panama) and the first Presbytery in the Southern United States (South Carolina).

  • Gilbert Tennent (1703-1764) - The son of the founder of the original Log College, Gilbert Tennent was also known as the “Son of Thunder.” A New-Side adherent, he was involved in both the 1741 split of the Presbyterian church and the 1758 reunion.

  • William Tennent, Sr. (1673-1746) - The Founder of the original Log College seminary was a major force in the early American Presbyterian Church who left a legacy of well-educated ministers and many academies and schools which trace their roots to his labors.

  • John Thomson (1690-1753) - The architect of the Adopting Act of 1729, which influenced the course of the American Presbyterian Church tremendously, Thomson was an Old Side minister who served different pastorates throughout the Mid-Atlantic region.

  • John Knox Witherspoon (1723-1794) - President of the College of New Jersey, Witherspoon was also the only clergyman to sign the Declaration of Independence, and he signed the Articles of Confederation as well.

19th Century American Presbyterian Worthies

  • John Bailey Adger (1810-1899) - Adger served the church as a widely-respected and influential pastor, missionary, seminary professor and author.

  • Archibald Alexander (1772-1851) - Pastor, author and first professor of the Princeton Theological Seminary, Alexander was a major force in American Presbyterianism in the first half of the 19th century. He also served as President of Hampden-Sydney College in Virginia for 9 years.

  • James Waddel Alexander, Sr. (1804-1859) - Son of Archibald Alexander, J.W. was, like his father, an eminent pastor, professor and author.

  • Daniel Baker (1791-1857) - The founder of Austin College was a pioneer missionary and noted preacher who did much to bring Presbyterianism to the Western United States.

  • Robert Lewis Dabney (1820-1898) - A leading voice of Southern Presbyterianism, Dabney was a noted preacher, seminary professor, author and architect. His 5 volumes of Discussions remain in print today.

  • John Lafayette Girardeau (1825-1898) - A pastor with a heart for ministering to former slaves, as well as author and seminary professor, Girardeau became one of America’s greatest theologians.

  • Ashbel Green (1762-1848) - President of the College of New Jersey, Green authored lectures on the Westminster Shorter Catechism and was an influential voice within the Presbyterian Church in the first half of the 19th century.

  • Francis James Grimké (1850-1937) - A former slave of French Huguenot descent, Grimké was a leading African-American Presbyterian during his lengthy ministry, mostly based in Washington, D.C.

  • Archibald Alexander Hodge (1823-1886) - Son of Charles Hodge, A.A. Hodge was the author of a well-respected commentary on the Westminister Confession of Faith, and followed in his father’s footsteps as a leader at Princeton.

  • Charles Hodge (1797-1878) - One of the most important leaders of the Presbyterian Church in the 19th century, Hodge authored a 3-volume Systematic Theology, served as principal of Princeton Theological Seminary, and wrote numerous articles as editor various theological journals.

  • Moses Drury Hoge (1818-1899) - Hoge served as a minister of the Second Presbyterian Church of Richmond, Virginia for almost 54 years, during which time he was a widely-respected leader throughout the Presbyterian Church.

  • Jacob Jones Janeway (1774-1858) - Janeway served the Second Presbyterian Church in Philadelphia, Pennsylvania from 1799 to 1828, and also authored sermons, articles and other works for the advancement of missions, both foreign and domestic.

  • Alexander McLeod (1774-1833) - McLeod was an important leader both in the Reformed Presbyterian Church of North America, influencing its institutional opposition to slavery, and within the broader Presbyterian Church, by means of his evangelistic efforts and concerns for the welfare of society.

  • Samuel Miller (1769-1850) - The second professor at Princeton Theological Seminary, Miller was a prolific writer, and diligent minster of the gospel, who was widely recognized as a leader in 19th century American Presbyterianism. Many of his works remain in print today.

  • Benjamin Morgan Palmer (1818-1902) - Palmer was a leader in the Southern Presbyterian Church because of his pastoral ministry, and his role as a seminary professor and author.

  • Thomas Ephraim Peck (1822-1893) - Peck was an important Southern Presbyterian minister, author and seminary professor whose 3 volumes of Miscellanies remain in print today.

  • William Swan Plumer (1802-1880) - Plumer was an Old School minister, seminary professor and prolific writer with a heart for teaching God’s Word to as many as possible, young and old.

  • John Holt Rice (1777-1831) - Rice did much to preach the gospel and promote education in the South as a minister, seminary professor and editor.

  • Stuart Robinson (1814-1881) - Robinson’s advocacy of the spiritual independence of the church during a time of civil conflict made him a controversial but respected figure in the Presbyterian Church.

  • Thomas Smyth (1808-1873) - Minister, scholar, seminary professor, author - Smyth’s 10 volumes of Works reveal his prolific output and influential voice within the 19th century Presbyterian Church.

  • William Buell Sprague (1795-1876) - A prolific preacher and author, Sprague is also known as the “Patriarch of American Collectors,” for his collection of autographs, including those of every signer of the Declaration of Independence, pamphlets and other materials. He authored the Annals of the American Pulpit, an important collection of biographical sketches.

  • James Henley Thornwell (1812-1862) - Thornwell wrote and accomplished much in a short lifetime, helping to found The Southern Presbyterian Review, and representing the Southern Presbyterian perspective on matters of ecclesiology in debates with Charles Hodge.

  • Cortlandt Van Rensselaer, Sr. (1808-1860) - Van Rensselaer served the church as a pastor, missionary, editor and as the first President of the Presbyterian Historical Society.

  • Moses Waddel (1770-1840) - Founder of the “American Eton,” Waddel pioneered education in the South.

  • Benjamin Breckinridge Warfield (1851-1921) - An eminent Biblical scholar and seminary professor, Warfield was a prolific author. His Works were collected into 10 volumes.

  • James Renwick Willson (1780-1853) - A leader in the Reformed Presbyterian Church, Willson was known as an opponent of slavery, and for his call to reform the United States Constitution.

  • John Leighton Wilson (1809-1886) - Wilson was a pioneer Southern Presbyterian missionary to West Africa, and the first to bring a skeleton of a gorilla back to the United States.

Early 20th Century American Presbyterian Worthies

  • John Gresham Machen (1881-1937) - A conservative minister and Princeton professor, Machen led a split from the increasingly liberal mainline Presbyterian Church to help form what became known as the Orthodox Presbyterian Church.

  • John McNaugher (1857-1847) - "Mister United Presbyterian," McNaugher served the United Presbyterian Church of North America as a pastor, professor of New Testament literature, seminary president and as a writer and teacher.

  • Geerhardus Vos (1862-1949) - A Dutch-American minister and seminary professor, Vos is known as a pioneer of Biblical Theology, and as an eminent expositor of Scripture. He was a also a poet.

Other Early American Presbyterian Worthies to Know

  • John Boyd (1679-1708) - Boyd was the first Presbyterian minister ordained in America (1706).

  • David Stewart Caldwell, Sr. (1725-1824) - Caldwell is known for many contributions to church and society, but especially as the founder of the “Southern Log College,” near Greensboro, North Carolina.

  • James Caldwell (1734-1781) - “The Fighting Parson” was a noted supporter of the colonists in the civil conflict with Great Britain.

  • John Chavis (1763-1838) - Chavis was the first African-American Presbyterian to be ordained as a minister (in 1801).

  • Alexander Craighead (1707-1766) - Craighead was the first Reformed Presbyterian minister in America, a member of Hanover Presbytery, and the Mecklenburg Declaration of Indpendence, although written after his death, may be his greatest legacy.

  • John Cuthbertson (1718-1791) - Cuthbertson was a pioneer Reformed Presbyterian (Covenanter) missionary in America, and helped to found the first RP Presbytery in America, and the Associate Reformed Church as well. He estimated that during his missionary labors he rode over 70,000 miles on horseback.

  • Theodore Ledyard Cuyler (1822-1909) - Pastor of the largest Presbyterian congregation in the United States in New York City, Cuyler was a leading minister and prolific writer, as well as a friend to many American Presidents.

  • Henry Highland Garnet (1815-1882) - Garnet was the first African-American to address Congress (in 1865), and later served as a diplomat to Liberia, where he died, as well as a minister of the gospel.

  • John Gloucester, Sr. (1776-1822) - An early African-American Presbyterian minister (ordained in 1811), he was a former slave who helped to found the First African Presbyterian Church in Philadelphia, Pennsylvania.

  • William Graham (1745-1799) - As principal of Liberty Hall Academy in Lexington, Virginia, Graham trained Archibald Alexander and John Chavis, among others.

  • Jacob Green (1722-1790) - Father of Ashbel Green, Jacob was a chaplain in the American War of Independence, and an early opponent of slavery.

  • John McMillan (1752-1833) - “The Apostle of Presbyterianism to the West,” McMillan’s great legacy was the pioneering educational institutions which he founded.

  • Samson Occom (1723-1792) - Occom was one of first Native American Presbyterian ministers whose writings were published in English.

  • James W.C. Pennington (1807-1870) - The former “Fugitive Slave”-turned-Presbyterian minister and author became the first African-American to receive a doctorate of divinity at a European university.

  • Thomas De Witt Talmage (1832-1902) - “The Spurgeon of America” was one of the most popular ministers in America during the last half of the 19th century with an estimated 30 million readers of his sermons in the newspapers, and elsewhere.

  • Marcus Whitman (1802-1847) - Whitman was a pioneer ruling elder and medical missionary whose tragic death in Oregon inspired others to travel westward and continue to spread the gospel.

  • Julia McNair Wright (1840-1903) - An important Presbyterian author, she wrote widely on various topics, but is known especially for her Christian biographies for young readers.

  • Theodore Sedgwick Wright (1797-1847) - Wright was the first African-American to attend a theological seminary in the United States (Princeton). He was a leader in the Underground Railroad, as well as a well-respected minister of the gospel.

This list, it is hoped, will help to introduce readers to important figures in early American Presbyterianism. While not definitive or all-encompassing (it was difficult to leave off certain names from the approximately 900 authors that we have on Log College Press alone), it highlights some people very much worth getting to know. Their contributions to the Presbyterian Church, America and the world endure, and their memory is cherished.

A boy learns about his Huguenot heritage: Joseph Caldwell

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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,” p. 210

Once upon a time — we are told in the autobiography of Joseph Caldwell (1773-1835) — a boy sat down with his maternal grandmother — whose name was Rachel Lovel — and learned about a branch of his family tree. The memory stayed with him as an older man, and the account he gives is worth re-telling today. Thus it begins:

The Edict of Nantes was revoked by Louis XIV about the year 1684. The well known consequence was that 500,000 French Protestants left their country to look after settlements among other nations, and in other parts of the world, where they might enjoy the rights of conscience, and the same immunities and prospects for themselves and their families as were common to other subjects or citizens of the governments under which they should live. One of these emigrant families was that of Lovel. They first passed from France into England, and continued there for some time, in the exercise of manufacturing skill. At that period, the colonies of America, now known as the United States, were fast filling up from different parts of the British empire, and Europe. The head of this Lovel family did not continue very long in the vicinage of London, before he concluded to transplant himself with such capital as he possessed, which, it would seem, was not insignificant, to a spot which he selected on Long Island, towards it western extremity, and not far from Hempsted Plains, and near Oyster Bay. Here he purchased an extensive farm. The land was of good (quality, and being faithfully cultivated, yielded annually an abundance for the necessaries and comforts, and all that was desired beyond these for the enjoyments and respectability of people who classed with the substantial mediocrity of the country. With what total abstraction and absorbing interest did my good old grandmother, when I was a boy of twelve, sit and pass in review through the details of her early years, while she was growing up under the fostering guidance of her venerable parent. He was, it would seem, of mellowed affections and patriarchal habits. I shall give a specimen of one of these conversations:

GRANDMOTHER. My father was considered a man of strong mind. His person was large, his expression tempered of gravity, affection and truth, on which the eye rested with confidence. He was often cheerful in aspect and intercourse, but he was always under the chastening influence of piety. He had learned to understand the doctrines of the gospel through the stern constructions of Puritanism, as it has been distinctively called in England. In France, people of this description went under the name of Huguenots.

GRANDSON. Huguenots! That's a strange name. Why were they called Huguenots? What is the meaning of it? I suppose it is some nickname, by the sound of it.

GRANDMOTHER. It probably was. But I do not know its origin or its meaning. They were persecuted so cruelly that they escaped out of France by thousands, to find subsistence and settlements as they might in other countries. My father and his connexions got to the sea coast and went over into England. They were people of property. Some made purchases of houses in London, where they died without heirs. We were told of this some time afterwards, and might have inherited the property, but my father was either unable or too regardless of the matter to attend to it, and time ran on until by the statute of limitation the claim was barred. Some have said that even now, if the claim could be clearly substantiated and conducted through the forms of kw, a large number of houses once belonging to my uncle might possibly be recovered by our family, and if they could, we should all be rich enough.

At this I remember that my little heart bounded, and I became full of inquiries.

GRANDSON. Well, Grandmother, why cannot that be tried? Is it not worth while? You say it was a vast property, how may houses were there said to be?

GRANDMOTHER. I have heard of a considerable number. My uncle was a bachelor, and is said to have owned a whole side of a square, consisting of valuable buildings.

GRANDSON. Has any attempt ever been made to recover the property? If not, would it not be well to make a trial at least, and, if it should fail, we should but be where we are.

GRANDMOTHER. Yes, my child, if there were anybody to do it. But it would imply a great deal of trouble, and time, and expense, and it has been thought best to give it all up.

This was a. theme on which 1 delighted to dwell, with the fond idea that if all that property could be reclaimed, it would be the consummation of our good fortune.

GRANDMOTHER. After my father's emigration to this country with his family, he brought up his children to the habits of industry, piety, and economy. But though he held the reins of domestic government with a steady hand, a spirit of harmony and affection was constantly diffused through all our feelings. We stood in awe of our father, and feared to transgress, but it was accompanied with such a confidence as to strengthen and deepen our love for him, and was attended with a prompt and willing acquiescence in his wishes. Our mother, too, seemed to look up to him with such deference to his opinions and wishes as showed that she felt him to be her guide and protector as well as the partner of her bosom. One singularity that marked his feelings and opinions was that he never suffered meat to be eaten in his family.

GRANDSON. Not eat meat! That is strange. I never heard of any body that never eat meat. What reason could he have for not eating meat?

GRANDMOTHER. He was wont to tell us that the grant to live upon the flesh of animals was certainly in the scriptures. But he considered it to have been made in consequence of the fall of man. Hence, he deduced that to abstain from it was more in conformity with original innocence and perfection, than was the practice of subsisting upon it. He never permitted an animal to be slaughtered for his own use or that of his family. Ho always had large and luxuriant pastures, kept numbers of cattle and such other animals as could be useful to him upon his own principles, provided plentifully for their sustenance and shelter, had an abundance of milk, butter, cheese and fruits, wheat, corn, and vegetables. In short, all around him, both in the house and in the field, was in the best condition.

GRANDSON. But, if he sold one of these animals to be killed by another person, would not that be much the same thing as killing it himself?

GRANDMOTHER. So he felt, and he never would consent to sell one if he knew it was to be slaughtered. Some animals we keep now without ever thinking of killing them for food, such as horses, dogs, cats. He put all upon the same footing.

GRANDSON. But, Grandmother, you eat meat now, and your family were all brought up to it.

GRANDMOTHER. Yes, but I never tasted it till I was married, at 21 years of age. Your Grandfather had no such opinions and habits, and I fell in with his customs and those of his family. To the present day, however, I care very little for meat. My father and all his family were thought as healthy as any people in the country, and seemed to enjoy themselves as much. We were apt to be esteemed peculiarly happy among our neighbors — always harmonious, plain in our manners, affectionate, looking up to our parents with veneration and love, and prompt acquiescence in their wishes. We were taught to be scrupulous in the economy of time, and to feel unhappy unless we were busy about something useful. We had a family library and were educated to an enlargement of the mind, by reading and improving conversation. My father was careful in directing the habits, dispositions and intelligence of his children. Their ingenuity was continually called out for the accomplishment of such work as was assigned to them. If a difficulty occurred, the answer to an application for aid was, “Now try your skill. Is there no way you can contrive for effecting what you want? The greatest advantage in your doing that, is in finding out the best method." This would interest us in our work, and if we succeeded, we were applauded and encouraged, and this gave us fresh heart for our occupation.

GRANDSON. Why, Grandmother, you seem to have been very happy.

GRANDMOTHER. We were usually so. My father was fond of sacred music. He brought over an organ with him, and kept it in his family. He could play upon it himself and sang well — at least we thought so. Most of my brothers and sisters learned from him in succession as they grew up. At the hour of morning and evening prayers, the family all assembled in the room where it was kept, and united their voices with its elevating tones in praising God. It is the very same organ which your uncle John Level has in his house, and on which you have heard his sisters play, who are now living with him.

Such were the accounts which my kind grandmother would detail to me of old Mr. John Lovel, her father, and his peculiar habits, opinions, and mode of life in his family. It can scarcely be supposed that I am professing to describe these things in the expressions used at the time. In the course of my boyhood, they were renewed at different times. They were subjects on which I delighted to hear her converse, and they made indelible impressions upon me. The circumstances and events have been here given in such terms as have occurred.

In this manner, young Joseph Caldwell learned of his Huguenot heritage. It may be of further interest to learn that this same man went on to become

  • a graduate of the College of New Jersey (Princeton) by the age of 18;

  • a Presbyterian minister of the gospel;

  • Professor of Mathematics, and first President of the University of North Carolina at Chapel Hill; and

  • builder of the first astronomical observatory used for educational purposes in the United States (1830, Chapel Hill, North Carolina).

Read more of his career and works here, and get to know a Presbyterian pioneer in North Carolina education whose Huguenot heritage was an important early chapter in a fascinating life story.

The Colporteur #3 - A Conversation With Dr. John Fesko About Henry Boynton Smith

In the third episode of The Colporteur, I talk with Dr. John Fesko, Professor of Systematic and Historical Theology at Reformed Theological Seminary in Jackson, MS, about Henry Boynton Smith, a New School Presbyterian professor at Union Theological Seminary in New York. We discuss Smith’s life, New School and Old School theology, and the New Divinity, looking particularly at Smith's 1855 inaugural address.

Let me know how you like these conversations, and if there is anyone you think I should try to talk to about some aspect of American Presbyterian history, biography, or bibliography.

Find the video on YouTube at the link above, or watch it here:

James Harper's reasons for singing the Psalms in worship

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United Presbyterian minister and Professor of Theology at Xenia Theological Seminary James Harper (1823-1913) was the author of a commentary on the Westminster Shorter Catechism published in 1905. In addressing the matter of what praise is commanded and accepted by God in worship, he writes:

Question XL. What did God at first reveal to man for the rule of his obedience?

Q. 34. Touching the exercise of praise, what is the law?

A. That this is to be performed by the singing, or chanting, of hymns to God. Eph. 5:19; Col. 3:16; Jas. 5:13; Acts 16:25; Ps. 67:3-5; 96:1-3; 100:1, 2.

Q. 35. Has God supplied the very songs to be used in this exercise?

A. Yes. He furnished expressly for this purpose "a book of praises" to the Church in its Old Testament stage, and has never recalled that appointment, but in the New Testament Scriptures has confirmed it.*

Q. 36. What confirmation is afforded in the New Testament?

A. a. There is no annulment of the previous order, as there is in the case of the sacrificial system;

b. Our Lord and His disciples sung, as is almost universally conceded, a series of Scripture psalms at the institution of the Supper, a New Testament ordinance, thus seemingly binding them together. Matt. 26:30; Mark 14:26;

c. The directions given in Eph. 5:19 and Col. 3 16 enjoin the singing of the Psalms, to denote which exhaustively three different terms are used.

In regards to this last point, the reader may wish to take note of a paper written by Harper for the 1902 Psalm Singers’ Conference held in Belfast in which he discusses at greater length the question of what is meant by “psalms, hymns and spiritual songs” as found in Eph. 5:19 and Col. 3:16 (available to read here).

Appended to these remarks is a note which further elucidates Harper’s understanding of the place of the Psalms in worship.

Note.

If it is true, as will be more particularly shown in the exposition of the Second Commandment, that every part of our worship should have Divine appointment, the question, "What shall we sing in the worship of God," demands serious attention. By those who admit that the singing of God's praise is divinely prescribed, it is generally conceded that the compositions embodied in the Book of Psalms may properly be used in this exercise. But many who make this admission contend that uninspired compositions may also be used in the service of praise. As a matter of fact, also, those who take this view generally drop out the Psalms, and use instead in solemn worship hymns composed by uninspired and erring men.

In favor of restriction to the inspired Psalter as the matter of praise a few considerations are subjoined.

1. God gave to the Old Testament Church inspired songs for use in worship;

2. These songs were in course of time collected into one book called by Divine authority "The Book of Psalms," and forming an important and unique part of the sacred canon. Luke 20:42; Acts 1:20;

3. There is no clear evidence that God ever authorized His ancient people to use in the stated service of song any hymns but those which form the Psalter;

4. The use of this psalm-book for the purpose of praise has not been discountenanced in the New Testament;

5. On the contrary, the use of it as the "book of praises" has been in the New Testament countenanced, commended, and even commanded.

For instance, in instituting the Supper, a New Testament ordinance, our Lord with His disciples "hymned"; and it is generally agreed that in accordance with Jewish custom the hymns used were a series of psalms beginning with the 113th and ending with the 118th of the Psalter. Thus the Psalter was by Christ Himself declared to be a fit companion of the Supper;

Moreover, in Eph. 5:19 and Col. 3:16 the use of "psalms, hymns, and spiritual songs" is enjoined. These are found in the Psalter; many of the Psalms being in the ancient superscriptions styled "songs" (See Ps. 120- 134 inclusive). In the Septuagint, or Greek translation, the 72nd psalm closes thus, "The hymns of David, the son of Jesse, are ended"; and this is the translation which was, no doubt, in use among the Christians in Ephesus and Colosse,

Josephus, the Jewish historian, a contemporary of the Apostle Paul, states in his account of King David, that he composed many "hymns and songs" for purposes of worship.

Besides, the word "spiritual," prefixed in Eph. 5:19 and Col. 3:16 to the word "songs," denotes something produced by the Spirit of God, that is, inspired. Moreover, the Ephesians and Colossians are not told to make, but only to sing, to take, not make, spiritual songs for worship. It is implied that they already possessed such;

6. If in the apostolic Church other songs than those embodied in the Psalter were used in worship, the survival of them, or of some of them, might surely be expected; but none such can be found;

7. It is certain that in the early centuries of the New Testament Church the inspired Psalter was preeminently the hymn-book of Christians;

8. Heretics seem to have been the first to substitute compositions of their own;

9. The Psalter is the true union hymn-book.

In another place Harper addresses the theory that because in most cases prayers are not set but left to the wisdom of Christian prudence, saints may therefore compose or sing uninspired matter for praise in the worship of God. We not given a divine prayer book, but we are provided a divine hymn-book.

Question CVII. What doth the conclusion of the Lord's Prayer teach us?

Q. 6. Yet is not provision made in Scripture for the offering of praise to God as a distinct service?

A. Yes; we are in His Word enjoined again and again to render praise to Him; and in the compilation called "The Book of Psalms" a praise-hook, as distinguished from a prayer-hook, has been provided for our use in the exercise of praise.

Q. 7. Are there not petitions woven into the praises embodied in the Book of Psalms?

A. Yes; and in like manner praise of God is implied in our prayers; but the dominant, or characteristic, feature of the Psalms is praise, whereas the distinctive feature of the Lord's Prayer and of all prayer is petition.

Thus does Harper present a case within his exposition of the Westminster Shorter Catechism that psalmody is the divinely-mandated and only authorized matter for praise in God’s worship. In this he follows the example of perhaps the earliest American exposition of the Westminster Confession of Faith, written by Robert Annan in 1787, which also argued for the singing of inspired psalms only in worship. Not all American commentaries on the Westminster Standards affirm this position regarding the place of psalms in worship, but it is worthwhile to hear the reasons given by Harper for this historic Presbyterian practice.

The Father of the Presbyterian Church in Chile: David Trumbull

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It was on December 25, 1845 that David Trumbull, serving as a missionary under the auspices of the Foreign Evangelical Society and the American Seamen's Friend Society, landed at Valparaiso, Chile to begin the work of proclaiming the gospel of Jesus Christ to a largely Roman Catholic country. Trumbull officiated at a Protestant worship service held on board his ship, the “Mississippi,” in the harbor on January 4, 1846, another landmark date in the history of Protestantism in Chile. He organized the Protestant non-denominational (later Presbyterian) Union Church in Valparaiso in 1847.

Born in Elizabeth, New Jersey in 1819, Trumbull was raised in a Presbyterian home, studied at Yale University and at Princeton Theological Seminary (known then as the College of New Jersey), and was as a young believer united to the Congregational church. His scholarly attainments are evident in the poetic and literary fragments which he copiously wrote down in his journal. His handwritten notes as a student in Samuel Miller’s class on church history, while not always easy to decipher, are also both a further witness to his learning and to his teacher’s gifts as well. In 1845, he published The Death of Capt. Nathan Hall: A Drama in Five Acts. In all, at Log College Press, we have, courtesy of Princeton Theological Seminary, some 26 volumes of Trumbull’s handwritten journals, along with another five volumes of his wife’s handwritten diary, constituting over 10,000 pages, spanning roughly 50 years, of personal notes, sermons, newspaper clippings, and more that provide fascinating insights into the American missionary who would contribute so much to Chile.

When he arrived in Valpariso, Trumbull was single, but during a return trip to the United States in 1849-1850, he married Jane W. Fitch, who accompanied him back to Chile a month after their wedding. Trumbull never again returned to the U.S., but instead embraced his adopted country Chile. Although the Chilean Constitution at the time enshrined Roman Catholicism as the state religion and forbade any other form of worship, Trumbull had a heart for the Chilean people that led to him caring for their temporal as well as spiritual needs.

Robert Elliott Speer has a chapter about Trumbull in his 1914 volume, Studies of Missionary Leadership: The Smyth Lectures for 1913, Delivered at Columbia Theological Seminary, in which he notes Trumbull’s compassion on those in Chile afflicted by a cholera outbreak. After touching on Trumbull’s strict adherence for the Lord’s Day, Speer writes (p. 205):

But hard fighter as he was for what he believed to be truth, his boundless neighborliness made it hard for anyone to cherish anger against him. A cholera plague broke out. He at once gathered all the contributions he could and gave them to the curé of San Felipe, who sent him the grateful reply: “That God, who has promised to reward the cup of cold water given in his name, may crown you with all good, is my desire.”

Speers tells another story (pp. 203-204) of Trumbull’s battle to give God the glory for sending rain in the midst of drought.

In 1863 there took place the celebrated public discussion between Dr. Trumbull and Mariano Casanova - a discussion deserving notice not so much for itself as for the results it produced. In Chile there is a Saint of Agriculture who guards the fortunes of farmers, giving them rich harvests and sending rain at the appointed times. Since the seasons are fairly regular the good offices of San Isidro are seldom required. Occasionally, however, the rains are delayed, much to the loss of the sower and the distress of the eater. At such times mild measures are used to begin with, and the saint is reminded of his duty by processions and prayers, and placated by offerings. If he still refuses to listen, his statue is banished from his church, even manacled and beaten through the streets. Such scenes take place in Santiago even in our day. In 1863 San Isidro answered the prayers of his devotees with commendable promptitude. Eighteen hours after supplication had been made at his altar rain fell in copious showers. In view of this signal blessing the archbishop called upon the faithful for contributions to repair St. Isidro’s shabby church. It was at this juncture that Dr. Trumbull entered the lists; and in an article entitled “Who gives the rain?” which was published in “La Voz de Chile,” he attacked the practice of saint worship. Casanova replied in “El Ferrocarril,” and the battle was on. Charge and countercharge followed in rapid succession. The affair got into the provincial papers and was discussed all over the country. San Isidro and rain became the question of the day; and at last Casanova withdrew from the field, routed foot and horse.

As a result of this discussion Dr. Trumbull became the acknowledged champion of Protestantism in Chile. The progressive party at once recognized in him a powerful ally; while the ultramontanes saw in him a dangerous foe. His sphere of influence now extended beyond the local church of which he was pastor to the country at large, and he took his place among the leaders of national reform.

Among his many and varied labors to contribute to the advancement of Christ’s kingdom and the good of Chile was the establishment of a Spanish-language Bible society, the founding of several schools, and newspapers which he edited and to which he contributed. In the political arena, he persuaded the government to amend the Constitution to allow at first for privately-held Protestant worship, as well as civil marriage and burial for Protestant dissenters (previously Protestants were buried at a dumping ground outside of Valparaiso, for example, or sometimes at sea). Such reforms reflected not only a desire to bring about freedom for Protestants, but also a spirit that sought to lift up all Chileans. Trumbull recounts some of these civil advances in his 1883 lecture on The Constitutional History of Chile. In 1886, he was granted citizenship by the government of Chile. He united officially with the Presbyterian Church in the early 1870s.

After his death on February 1, 1889, he was honored within Chile as a leading reformer of society, and a good and honorable man. He is buried in the Dissenters’ Cemetery in Valparaiso, where a monument marks the spot and tells of his status as both a missionary and hero of Chilean society. His legacy is remembered by the people of Chile, and especially by the Protestants who are able to assemble for public worship in part because of his efforts over a missionary ministry of forty-four years.

In a sermon preached on March 16, 1884 from Rom. 1:1 (“A servant of Jesus Christ”) titled “How to Spend Life Looking Unto Christ” (available to read on his page from the 1884 volume of his newspaper The Record), Trumbull told his hearers: “Serve Christ and your life cannot prove useless. Many feel they are doing no good in the world for themselves, nor for any one else, and it may be so; but it will not be so for any who will give their hand to Jesus to serve him.” The challenges and discouragements that he faced in a missionary field in which public Protestant worship was initially illegal and excited intense opposition must have weighed on him greatly. Change did not happen quickly, but over time, the Lord blessed his labors, and made him a useful, indeed eminent, servant of Jesus Christ. By the time he laid aside his earthly ministry, Protestants could finally worship freely, get married and be buried with respect. The Spirit of God, and His Word, working through a humble servant, and his family, and co-laborers, accomplished much in a country that was in great need.

While not all of his writings are yet available to read at Log College Press, we do have much both in his own hand and among his published works, to read. His life and career as a pioneer missionary is a testimony to service to God and to the country of Chile. We are glad to honor David Trumbull at Log College Press, and to make him more accessible to 21st century readers. To God be the glory!

An American Eyewitness to a Massacre: W.P. Mills at Nanjing

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Born on December 1, 1883, in Winnsboro, South Carolina, Wilson Plumer Mills, son of a Presbyterian pastor, went on to serve as an American Presbyterian missionary in China during a crucial and tragic episode that has been forgotten by some and will never be forgotten by others.

Mills’ extensive studies included course work at Davidson College, North Carolina (BA, 1903); the University of South Carolina (M.A., 1907); Christ Church College, the University of Oxford, where, as a Rhodes Scholar, he graduated with honors in theology (B.A. 1910); Columbia Theological Seminary, South Carolina (B.D., 1912); and Union Theological Seminary, New York (S.T.M., 1932). From 1912 to 1932, he worked for the YMCA in China; in that year Mills resigned from the YMCA, was ordained, and joined the Presbyterian Foreign Mission Board in Nanjing (then the capital of China).

When the Second Sino-Japanese War began in July 1937, Mills played an important diplomatic role as the Japanese prepared to occupy Nanjing. He attempted to negotiate a truce, and also suggested the creation of a Safety Zone to protect civilians. After the occupation, in November 1937, Mills was appointed vice-chairman of the International Committee for the Nanking Safety Zone (later in February 1938, he became the chairman).

For his role in protecting the 250,000 citizens of the Nanjing Safety Zone (about 70,000 of which were dependent upon the committee for food and fuel), Mills received the Order of the Green Jade, the highest honor given to Westerners by the Chinese government. During World War II he was interned* for nine months in Shanghai by the Japanese, was repatriated in 1943, and returned to China the following year and stayed there until 1949. He worked for the Missionary Research Library at Union Theological Seminary in New York City until 1955, and died there four years later.

At Log College Press, we have available a set of letters which he wrote from Nanjing, mostly to his wife, which recount his personal experiences in the midst of what came to be known to the world as the “Rape of Nanjing,” a massacre by Japanese soldiers that resulted in the deaths of somewhere between 40,000-300,000 civilians, as well as barbaric atrocities, all of which became the subject of war crime trials after the end of World War II. His efforts to help arrange a truce are described in letters dated January 22/24 and January 31, 1938. The story of his eyewitness account of the Japanese occupation of the city and the reign of terror that existed is told sequentially in letters from January to March 1938. These letters, which with great effort were sent out through the American embassy, constitute part of the primary source material which documents a tragedy that is forgotten in many parts of the world, but whose painful memory is still borne by survivors and descendants of the massacre some 82 years later.

Reading this correspondence — which is mostly typewritten, but also contains handwritten notes — one is struck by the increasingly horrifying realization of just how evil the occupation became. Following initial reassurances to his wife about his personal safety, as the details were explained and anecdotes related over time, one can imagine how Nina must have felt and had cause to pray as she read his letters.

While one can read more about the awful details of this massacre elsewhere too, the letters by Mills reveal how one American Presbyterian missionary did what he could, in God’s Providence, to help those in need, and how he was able to relate the story to his family about what happened in installments while much of the world remained in the dark about the extent of the tragedy. To read a gripping story about a painful but important chapter in world history in the words of one who was there, visit his page here.

*Another Protestant missionary, Eric Liddell, was interned by the Japanese at Weihsien Internment Camp (site of an American Presbyterian mission compound) at Shandong, China from 1943 until his death in 1945.

A letter from Caledonia, and more by Archibald Stobo

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As one of three ministers from Scotland who helped to promote the spiritual interests of the settlers who founded the colony of Caledonia, or New Caledonia, on the Isthmus of Panama in the late 1690s, Archibald Stobo and his colleagues dispatched a letter to the Moderator of the General Assembly of the Church of Scotland dated February 2, 1700 giving an account of the colony shortly before it was abandoned the following month. It was primarily authored by the famous Covenanter minister Alexander Shields, signed by each minister of the newly-formed Presbytery of Caledonia, and reproduced in Francis Borland’s account of what is now known as the Darien Scheme, or Expedition. We have added this letter to Stobo’s page on Log College Press recently. Also included by Borland is an extract from Stobo’s letter to Borland which briefly gives an account of the famous storm that caused Stobo to be stranded in Charleston, South Carolina, where he took up his home and embraced a life in America, never to return to Scotland. Alexander Shields also never made it home to Scotland, having died of the “malignant fever” at Port Royal, Jamaica in 1700 [this writer once lived there, but Shields’ grave is unmarked]. So Borland’s memoir of the Darien expedition is a most important resource.

These first-hand accounts from Stobo and friends are valuable to students of both church history and world history. As we have noted before, Stobo was involved in both the founding of the Presbytery of Caledonia, in Panama, in 1699-1700, and the first presbytery in the Southern United States, Charles Towne Presbytery, or the Presbytery of James Island, in 1722-1723.

Also of note on his page is the affidavit that he and Reformed Baptist William Screven signed in 1705 in case involving the Anglican suppression of Protestant dissenters in 1704, a subject which Daniel Defoe wrote about.

We know of additional writings by Stobo and hope to add more in the future. Meanwhile, take time to read of Stobo’s experiences in Caledonia and Charleston. He is a pioneer Presbyterian that we are glad to highlight here at Log College Press.

A poem for May Day by Boyd McCullough

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To celebrate the first day of May, we present a poem from Irish-American Reformed / United Presbyterian minister Boyd McCullough’s autobiography The Experience of Seventy Years (1895). The book is not yet on Log College Press, but it is a fascinating read and filled with his poetic verse. The following seems to be a tribute perhaps to the fragrant Trailing Arbutus (Epigaea repens), a flower of delicate beauty.

To a Wild Flower

Mrs. Margaret Cameron, of Bloomington Ferry, received anonymously a wild flower of rare beauty. She suspected that it came from her sister in Wisconsin. She pressed it and put it in her album and she desired a few verses to put in with it.

Little flower of beauty rare,
From Wisconsin’s woods you came,
With perfume you graced the air.
Trailing Love’s your pretty name.

In the merry month of May
To my door your way you found,
When the singing birds are gay,
’Mong the trees with blossoms crowned.

Not a word had you to say;
Not a message have you brought;
Yet a sister far away
Came at once into my thought.

Wildwoods are your chosen spot,
In the garden bed you die;
Thus true love, which glads the cot,
From the lordly dome will fly.

When to dust you shall depart,
As from dust your sprung.
Your remembrance in my heart,
Like a picture shall be hung.

Wedded bliss was once my share,
Soon my sky was overcast.
Still my heart retains with care,
Memories of the happy past.

Heaven has lent this precious boon
To the patient, trusting mind;
Earthly glories, fading soon,
Leave a sweet perfumer behind.

J.R. Miller: Gather treasure for eternity

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From his devotional Morning Thoughts For Every Day in the Year, J.R. Miller reminds us today that there is a labor which is not of lasting profit to our souls, and that we should strive each day to work for that which is of eternal value.

APRIL 29

Work . . . for the meat which abideth unto eternal life.— John vi. 27.

BUNYAN gives a picture of a man with a muck-rake, working hard, scraping up the rubbish under his feet, not seeing the crown that hangs in the air above his head. It is a picture of many people in this world. They are toiling and wearing out their life in gathering rubbish out of the dust, not thinking of the divine gifts, the spiritual things, that are in Christ, and which they might have with half the toil and care.

“Bubbles we busy with a whole soul’s tasking;
’Tis heaven alone that is given away,
’Tis only God may be had for the asking.”

We ought not to spend our life in picking up things we cannot carry beyond the grave. If we are wise, we shall seek rather to gather treasures we can take with us into eternity. When we take Christ into our heart, we eat the meat which abideth unto eternal life.

A good reminder for us all in the middle of the work week.

Three African-American Covenanter Ministers: A Tribute

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Today we pay tribute to three African-American Presbyterian ministers associated with Selma, Alabama. Each of these was also a part of the Reformed Presbyterian (Covenanter) Church of North America (RPCNA); two of them later joined the Presbyterian Church in the United States (PCUS). The information we have about their lives is limited, but intriguing. Yet they were ground-breaking pioneers who are worthy of remembrance.

Johnston, Lewis photo.jpg
  • Lewis Johnston, Jr. (1847-1903) - Johnston was the first African-American ordained to the ministry in the RPCNA, on October 14, 1874, as learn from his entry in William Melancthon Glasgow’s History of the Reformed Presbyterian Church in America (see also Glasgow’s The Geneva Book) and William J. Edgar, History of the Reformed Presbyterian Church of North America, 1871-1920, p. 57. His father also served as a ruling elder with him at the RPCNA congregation in Selma. He founded Geneva Academy (soon renamed Knox Academy) in Selma, Alabama on June 11, 1874. An educator, a court clerk, a newspaper editor and publisher and a published poet as well as a minister, his death was widely noticed in the newspapers, including John W. Pritchard’s The Christian Nation for June 3, 1903. The following was written by Edward P. Cowan, Secretary of the Board of Freedmen (PCUSA). Tragically, four of Johnston’s sons were later killed in the Elaine Massacre of 1919.

Rev. Lewis Johnston, a member of White River Presbytery and principal of Richard Allen Institute, of Pine Bluff, Ark., died on the morning of March 7th 1903.

Mr. Johnston was born in Allegheny City, Pa., December 12th, 1847. His parents were Presbyterians and they brought him up in the fear of God in that faith. He finished in the public schools at an early age and enlisted in the army. At the close of the war he received an honorable discharge, after which he returned home and entered Geneva College, near Bellefontaine, Ohio. After finishing his college education he entered the Reformed Presbyterian Theological Seminary in Allegheny City and finished his course there in four years.

His first two year’s work as a missionary was at Selma, Ala. Leaving there, he went to Pine Bluff, Ark., where he spent twenty-five years in active and earnest service, teaching for several years in county and city schools. After that he commenced a missionary school, which grew so rapidly that with the good people of Pine Bluff a school building was erected. At that time his work was under the care of the Southern Presbyterian Church. The school continued to grow until friends of the work were compelled to provide a larger building for its accommodation. By this time his work had been transferred to the Board of Missions for Freedmen.

During the years of his ill health he only failed to preach one Sabbath. He did much for his race and worked for the Master even to the last day of his life. He leaves a wife and seven children to mourn his loss. The citizens of Pine Bluff of both races paid marked tribute to his memory. “He being dead, yet speaketh.” [The Assembly Herald, Vol. 8, No. 5 (May 1903), p. 201]

The Richard Allen Institute was founded in 1886 by Rev. Lewis Johnston and his wife, Mercy.

The Richard Allen Institute was founded in 1886 by Rev. Lewis Johnston and his wife, Mercy.

Elliot, George Milton photo.jpg
  • George Milton Elliot (1849-1918) - While Johnston was the founder and first principal of the Richard Allen Institute (named for Richard Allen, another secretary of the Board of Freedmen, PCUSA), Elliot served as its third principal. Born near Isle of Wight, Virginia, he later studied with Johnston at Geneva College and at RPTS. He also ministered in Beaufort, South Carolina; and founded the St. Augustine Industrial Institute in St. Augustine, Florida, serving as its first principal; among other travels and accomplishments. He was also one of the founders and a President of the Alabama State Teachers Association. Nathan R. Johnston considered Elliot to be a good friend and provides interesting anecdotal information about him, as well as his portrait, in Johnston’s autobiographical work Looking Back From the Sunset Land: Or People Worth Knowing. In one instance, N.R. Johnston speaks warmly of Elliot’s 1888 address to the ASTA where we know, from other sources, that Elliot told his audience: “Teachers, you are the shapers of thought and the molders of sentiment, not of this age and of this generation alone, but of ages and generations to come. You are making history by those you teach….You are the few that are moulding the masses.” biographical details are given to us in Glasgow’s History of the Reformed Presbyterian Church in America and The Geneva Book, and in Owen F. Thompson’s Sketches of the Ministers of the Reformed Presbyterian Church of North America From 1888 to 1930, but Edgar sums up the story (p. 108) of Elliot, who began with the RPCNA, but later joined the PCUS.

The first pastor of the Selma RP Church was George Milton Elliot, a black man born in Virginia in 1849 and a graduate of Geneva College in 1873 and of Allegheny Seminary in 1877. Pittsburgh Presbytery ordained him in 1877, and he was installed as the pastor of the Selma RP Church that year. Elliot had already become Principal of Knox Academy in 1876, so he oversaw both the church and the school in their earliest days. In 1886, Elliot resigned both positions and became a missionary in different locations in the American South for the rest of his life, working with the Presbyterian Church.

Kingston, Solomon Ford photo.jpg
  • Solomon Ford Kingston (1860-1934) - In addition to tributes about Kingston from the pens of Rev. J.M. Johnston, Rev. R.J. McIsaac, and Rev. W.J. Sanderson which appeared in the May 23, 1934 issue of The Covenanter Witness, Kingston’s biography is told in Thompson’s Sketches and in Alvin W. Smith, Covenanter Ministers, 1930-1963. Further details are given in Glasgow’s The Geneva Book, and in David M. Carson, Pro Christo et Patria: A History of Geneva College, which includes pictures of Kingston and informs us that as a student there he was “a noted athlete and a talented entertainer” (p. 27). Thompson begins:

S.F. Kingston, son of [Benjamin] and Betty Kingston, was born in October, 1860, near Selma, Alabama. His parents were born in slavery and were uneducated. They were members of the Baptist Church. He united with the Reformed Presbyterian Church at Selma, Alabama, in 1877, under the pastorate of the Rev. Lewis Johnston. He attended Burell Academy, Knox Academy and Geneva College, graduating from the latter in 1885. He entered the Reformed Presbyterian Seminary in Allegheny (now North Side Pittsburgh), Pennsylvania, in 1888 and completed the course in 1891. He was licensed to preach the Gospel by Pittsburgh Presbytery April 9, 1890, and was ordained to the Gospel Ministry by the same Presbytery at Wilkinsburg on March 27, 1891. He was appointed to work in Selma, and took up work in that Mission as Stated Supply. Later a regular Gospel call was made upon him by the congregation and on May 13, 1903, he was installed pastor over that congregation by a Commission of Illinois Presbytery. He resigned from that charge in 1927, and has been employed since by organizations engaged in social and charitable service. He was born a Baptist and united with the Reformed Presbyterian Church as a young man. He spent two years in Birmingham, Alabama, as City Missionary. He also taught two years at Greensboro, Alabama. In 1893 he was united in marriage with Miss Anna Rose Patterson of New Brighton, Pennsylvania. Mrs. Kingston died March 1, 1922, at Selma, Alabama, her home.

Smith concludes Kingston’s biographical sketch:

S.F. Kingston, whose biographical sketch appears in Thompson's Sketches of the Ministers up to the year 1930, when that volume was published, was in that year living in Selma, Alabama, and was employed by organizations engaged in social and charitable service. He had resigned his charge as pastor of the Selma congregation in 1927, after having served the Lord and the church in the Southern Mission about thirty-six years. During the years which followed his resignation, there was no letting up of his interest in the advance of Christ's kingdom. He departed this life on March 28, 1934.

Edgar adds the following concerning Kingston (p. 108):

The second pastor of the Selma RPC was Solomon Kingston. The son of illiterate slaves, Kingston joined the Selma congregation in 1877 at age seventeen, attended Knox Academy, finished Geneva College in 1885, and graduated from the Allegheny RP Seminary in 1891. His wife, Anna Rose Patterson from New Brighton, Pennsylvania, conducted Sabbath school at Valley Creek, and their daughter was principal of the East Selma School for a time. Kingston was stated supply in the Selma RPC from 1891-1903 and then its officially installed pastor from 1903-1927, for a total of thirty-six years in Selma.

These three men did much to teach and preach the gospel, and advance the kingdom of God in the Southern United States in the late 19th and early 20th centuries. Their names are not widely known, but they should be. It is wished that more was known about them, but taking what we have, we give God the glory for their place and part in church history. Let us remember and appreciate their labors for God’s glory. Their legacy in Selma endures.

Van Rensselaer's Calendar for Every Year

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In 1841, the Episcopal Bishop of New Jersey, George Washington Doane, published a pamphlet titled The Rector’s Christmas Offering, in which he expounded upon the meaning of the liturgical calendar as employed by his church. Soon thereafter, a response appeared — one of several directed towards the High Church views of his neighbor — by Cortlandt Van Rensselaer, Sr. (under the pseudonym, “a Presbyterian”) — representing the Presbyterian view of the liturgical calendar, which is undergirded by the Second and Fourth Commandments: it was titled Man’s Feasts and Fasts in God’s Church (1842). He took the bishop to task for intruding upon the simplicity of Biblical worship — as marked by 52 (on occasion 53) holy Sabbath days per year, rather than a host of (approximately 120) man-made holy days intermixed with God’s own divinely-appointed day of rest. Appended to his pamphlet is a calendar which sometimes makes the rounds on social media even today (occasionally modified to reflect the current year).

Van Rensselar’s calendar for 1842.

Van Rensselaer’s calendar for 1842.

One may read Van Rensselaer’s position in his own words here, but the calendar speaks for itself.

It is noteworthy that when Bishop Doane passed away in 1859, it was his neighbor, Van Rensselaer, who stepped up to deliver his funeral sermon. It is found in his Miscellaneous Sermons, Essays, and Addresses, published posthumously in 1861, in which he prefaces his remarks:

Providence often summons a person to the performance of duties, which would otherwise more naturally have devolved upon others. Living In Burlington, by the side of Bishop Doane, I felt called upon to notice his death. My own stand-point varies from that of some others. I shall have no personal controversy with any who differ from me. God is the Judge of all.

The backstory for this calendar is helpful to bear in mind as it has a context in which its author strenuously argues for simplicity of Biblical worship, and later demonstrated graciousness in honoring his opponent on this very subject with a funeral sermon commending the Bishop’s virtues while acknowledging their differences. If this is your first look at the calendar, consider what Van Rensselaer has to say in regards to the liturgical calendar. If you have seen it before, but without context, now you know the rest of the story.

The Colporteur #2 - A Conversation With Brian Peterson About Jonathan Dickinson

I had so much fun talking with Miles Smith about George Armstrong last week, I decided to do it again. This time, I’ve interviewed Pastor Brian Peterson, Pastor of Surfside Presbyterian Church (PCA) in Myrtle Beach, SC, and a D. Min. student at RTS-Charlotte under Dr. Don Fortson. Brian is working on the life and ministry of Jonathan Dickinson, a relatively under-studied figure in American Presbyterianism. We have several of his works on our site, and Brian and I discuss one particular sermon on the dangers of schisms and contentions in the ministry. I learned a lot about Dickinson, and I hope you will as well in this 48 minute video.

If you have any suggestions on others who would make good conversation partners on some aspect of 18th-19th century American Presbyterianism, please let me know!

Retirement With Jesus: A meditation by George Burrowes

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In solitude, meditation with Christ is sweet. George Burrowes, renowned commentator on the Song of Solomon, and poet, has written a meditation on this very topic, from his volume of poems titled Octorara, A Poem: And Occasional Pieces (1856).

Retirement With Jesus

There will I give thee my loves. — Song vii.12.

Come to this tranquil shade
Of forest boughs in spring’s rich freshness wove;
And on this turf with early flowers inlaid,
Bring filled with fervent love,

The censer of the heart;
And offer sacrifice of praise and prayer,
To Him whose Holy Spirit doth impart
Peace calm as this pure air.

Here are no rolling wheels,
No mammon’s pomp, nor envy, strife, nor jar;
Unfelt the din of life around us steals,
Like the dull waves afar.

From Salem’s crowds at even,
To the lone mount was Jesus e’er withdrawn;
There, with no voice to hear, he poured to Heaven
His prayer at early dawn.

There does he linger yet,
Revealed to faith’s pure eye, to meet and bless
Souls who, for his blest smiles and voice, forget
Earth’s phantom happiness.

When rosy morning fills,
In heaven’s dewy borders, her golden urn,
And bright her altars on the eastern hills,
With balmy incense burn;

When pensive eve doth gaze,
With wondering silence, on the starry throng,
That crowd the darkening courts of heaven, and raise
Their full adoring song;

Then haste, my soul, to meet
This confidential Friend, where none intrudes;
Feel Mary’s joy, while falling at his feet
In these blest solitudes.

Here, speaks He face to face,
With our o’erwhelmed and gladdened souls; our heart
He gathers to his bosom; and his grace
In melting streams imparts.

The hidden manna here,
Our spirits find by more than angels given;
And brighter than on Tabor’s mount, appear
O’erpowering gleams of heaven.

In this divine retreat,
Where breathes the fainting soul reviving air,
The spirit healthful grows, and feels it sweet
Its toils and woes to bear.

And when my soul alone
Must pass away from earth, through death’s dark shade,
He whom my heart has here so frequent known,
Will meet me with his aid;

And gathered in his arms,
A trembling lamb, my trusting soul he’ll bear
Safe through death’s terrors and the grave’s alarms,
His home in heaven to share.

A chat with Charles Spurgeon about some Log College Press commentaries

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For today’s post, we have decided to consult with renowned English Reformed Baptist minister Charles H. Spurgeon (1834-1892) to seek his opinions regarding some of the commentaries available to be read at Log College Press. He is the author of a book published in 1876 which is a most helpful evaluation of Bible expositions [from which his responses are given] covering a full spectrum of writers from different backgrounds. The scope and depth of his knowledge in this area is respected by all, and so we present his remarks for consideration to our readers.

Charles Spurgeon, Commenting and Commentaries Title Page.jpg

Log College Press: Thank you for joining us today. We have high regard for your love of God’s Word, and the faithful exposition of it. We know with what high esteem you hold such expositors as John Calvin, Matthew Henry, Matthew Poole, John Trapp, John Gill and others. We too value standing on the shoulders of those who have gone before us in regards to our understanding of what the Bible teaches. Our focus at Log College Press is on American Presbyterians who have labored to expound upon the Bible or portions thereof. We wanted to seek your opinion regarding particular authors. We begin with some Princeton expositors. How would you rate Joseph Addison Alexander on the Psalms?

Charles H. Spurgeon: Occupies a first place among expositions. It is a clear and judicious explanation of the text, and cannot be dispensed with.

LCP: That is high praise. It seems that Charles Hodge also thought highly of J.A. Alexander as a Biblical commentator. What did he have to say about Alexander on Isaiah?

CHS: Dr. Hodge says of the author: "I regard Dr. Joseph Addison Alexander as incomparably the greatest man I ever knew—as incomparably the greatest man our Church has ever produced." He wastes no space, but gives the essence of exposition.

LCP: And your thoughts on J.A. Alexander’s commentary on the Gospel of Matthew?

CHS: Dr. Alexander's last work. He died before it was quite finished. It is complete to Chapter XVI. Its value is great.

LCP: What about his commentary on the Book of Acts?

CHS: In all respects a work of the highest merit.

LCP: Turning to Dr. Charles Hodge himself, what are your thoughts on his commentary on Romans?

CHS: Hodge's method and matter make him doubly useful in commenting. He is singularly clear, and a great promoter of thought.

LCP: As we continue down the list of New Testament expositions by Hodge, what about First and Second Corinthians?

CHS: The more we use Hodge, the mare we value him. This applies to all his commentaries.

LCP: And Hodge on Ephesians?

CHS: Most valuable. With no writer do we more fully agree.

LCP: What is your opinion of another LCP author who served as pastor of the Presbyterian church in Princeton, New Jersey, James Madison MacDonald, who wrote on Ecclesiastes?

CHS: Thoroughly exegetical, with excellent "scopes of argument" following each division: to be purchased if it can be met with.

LCP: What are your thoughts on John Miller’s exposition of Proverbs?

CHS: This author's interpretations are new, and in our judgment very far removed from accuracy. Certainly the old interpretations are better in many ways. His theory that the' Proverbs are spiritual and not secular will not hold water. He needs reading with very great discrimination: if read at all "Too great innovation" is the author's own suspicion of his work, and we quite agree with him, only we go beyond mere suspicion.

LCP: Here is a controversial name. Albert Barnes. What do you think of him?

CHS: Albert Barnes, say you, "What, do you think of Albert Barnes?" Albert Barnes is a learned and able divine, but his productions are unequal in value, the gospels are of comparatively little worth, but his other comments are extremely useful for Sunday School teachers and persons with a narrow range of reading, endowed with enough good sense to discriminate between good and evil. If a controversial eye had been turned upon Barnes's Notes years ago, and his inaccuracies shown up by some unsparing hand, he would never have had the popularity which at one time set rival publishers advertising him in every direction. His Old Testament volumes are to be greatly commended as learned and laborious, and the epistles are useful as a valuable collection of the various opinions of learned men. Placed by the side of the great masters, Barnes is a lesser light, but taking his work for what it is and professes to be, no minister can afford to be without it, and this is no small praise for works which were only intended for Sunday School teachers.

LCP: Thank you for those thoughts. What would you say about Barnes on the Psalms, specifically?

CHS: Thoroughly good. Using these notes constantly, we are more and.more struck with their value. For the general run of preachers this is probably the best commentary extant.

LCP: And Barnes on Job?

CHS: Exceedingly good. One of the best of this author's generally valuable productions. The student should purchase this work at once. as it is absolutely necessary to his library.

LCP: There are also some Southern Presbyterian expositors to consider. What is your opinion of T.V. Moore on Haggai, Zechariah, and Malachi?

CHS: A capital book. Most useful to ministers.

LCP: What about William Swan Plumer on Romans?

CHS: Plumer is a laborious compiler, and to most men his works will be of more use than those of a more learned writer.

LCP: And your thoughts on Plumer’s commentary on the Psalms?

CHS: A huge volume, compiled from such works as were accessible to the author in the United States. Full of instructive comment, but not very original, or remarkably learned.

LCP: What is your opinion of Francis Smith Sampson’s commentary on Hebrews?

CHS: A respectable production, but we know many which we value far more. As a set of lectures to a college class these comments would be of great value, but the author did well not to print them, although it was natural and fitting that his surviving colleague [Robert Lewis Dabney] should do so.

LCP: A. Moody Stuart has given an opinion of George Burrowes on the Song of Solomon. Can you remind us of what he had to say?

CHS: Mr. Moody Stuart says — “The excellent work of Dr. Burrowes is specially fitted to remove the prejudices of men of taste against the Song of Solomon, as the medium of spiritual communion between the soul and Christ. We welcome it as a valuable contribution to us from our transatlantic brethren.”

LCP: Thank you, sir, for your time and valued opinions. To our readers, we would add that we have a number of additional commentaries to consult here. The love of the God’s Word leads to an appreciation of faithful expositions thereof, and while not all commentaries are equal in value, we are pleased to continue building this page as one of many resources for students of the Scriptures here at Log College Press.

A reminder from John H. Agnew about the importance and blessing of family worship

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In times when many churches are closed, the temptation exists to neglect other duties of worship beyond corporate, such as family and private worship. John Holmes Agnew’s words about the blessings of family worship on the Lord’s Day serve as a good reminder that we ought not to neglect family worship on the Christian Sabbath, especially when families themselves may not be able to assemble in public.

In his 1842 volume A Manual on the Christian Sabbath, he paints a picture evocative of The Cotters’ Saturday Night, which highlights just how important and how special family worship is - especially on the first day of the week.

The Sabbath is the poor man's friend. It scatters joy and gladness over his path. To him it is the bursting of a bubbling fountain in the scorching desert—the green spot on earth's wilderness where his eye rests with pleasure, the rising of a star like that of Bethlehem, to point him to the place of peace!

On other days he may be cheerless, and perhaps alone; but on this, his eye sparkles with delight while he gazes on the little family circle, and his heart glows with new pleasure as he looks around upon the children whom God hath given him, and enjoys a day's communion with the wife of his bosom (p. 119).

The Cotter's Saturday Night 1850s William Kidd.jpg

He continues his sketch of family worship on the Sabbath day as it ought to be for all:

But leaving the pulpit, go into the domestic sanctuary, and witness there a scene which has sent gladness into many a heart, and has done more for the morality of this nation, than all her public schools, or legal enactments. See the father of a family, the paternal shepherd, gathering his little flock around him, making them to lie down in green pastures, and beside the still waters. See him in the midst of those whom his heart loves, open the sacred pages, and call their attention to the story of Joseph, and the goodness of Joseph's God — then point them to the babe of Bethlehem, the man of sorrows, the persecuted and dying, yet meek, submissive and benevolent Jesus ; and while he tells them that their sins were the nails and the spear, which fastened him to the cross, and opened the veins of his body; that he left heaven to die thus for them, you may see one and another catching his words with listening ear, and weeping tears of sympathy. Yes; and you may follow them out into the shadows and realities of life, and you will find that an impression has been made by the familiar instruction of the fireside, which has restrained them from the haunts of wickedness, and probably led them into the church of God (p. 126).

Agnew’s Manual is a wonderful book to read on the Lord’s Day, and his reminder about the value of family worship is very timely. Take time to peruse this delightful work, and to profit from his words of wisdom.

P.P. Flournoy's address at the Old Tennent Church

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Almost 120 years ago, on June 14, 1900, Presbyterians assembled at the Old Scots Burying Ground in Marlboro Township, New Jersey and at the nearby Old Tennent Church for the unveiling of the “Presbyterian Historical Monument,” built near the place of John Boyd’s burial to commemorate the first first Presbytery in America. The details of this event can be found in the 2nd (1904) edition of Frank R. Symmes, History of the Old Tennent Church.

The “Presbyterian Historical Monument” at the Old Scots Burying Ground, Marlboro, New Jersey.

The “Presbyterian Historical Monument” at the Old Scots Burying Ground, Marlboro, New Jersey.

Addresses were given by several ministers and others, among whom was Parke Poindexter Flournoy, who spoke on the topic of “Presbyterians Before First Presbytery.” We have touched on this chapter of history before in a previous post titled The First Hundred Years of American Presbyterian History. Rev. Flournoy’s address was reprinted in the July 11, 1900 issue of The Central Presbyterian, and it has been added to his page on Log College Press recently.

His address, which is not lengthy, focuses on two ministers (Francis Doughty, Jr. and Matthew Hill) and three ruling elders (William Durand, Nianian Beall, and William Stevens). These are pioneers of American Presbyterianism that student of church history should know, although there are gaps in our knowledge of the details of their lives. Flournoy gives credit to Charles Augustus Briggs for the invaluable historical research he did in bringing to light, for example, Matthew Hill’s correspondence with Richard Baxter, adding that “Before Dr. Briggs took another path, he was a most efficient investigator of the facts of early American Presbyterianism.” Doughty and Hill predate the arrival of Francis Makemie, who is known to history as “the Father of American Presbyterianism” and, in fact, helped pave the way for his successful labors along the East Coast, and specifically, on the Eastern Shore of Virginia and Maryland.

Flournoy tells us in his concluding remarks:

… we have seen that there were Presbyterians before the first Presbytery; and I would claim the unseen foundation stones beneath the soil as the memorial of the long unknown, and still but little known, ministers, ruling ciders and good people who laid the foundation on which the first Presbytery was builded — for Francis Doughty and Matthew Hill, the faithful and earnest ministers; for William Durand, Ninian Beall and William Stevens, the ruling | elders; and for the “loving and willing people” of whom Hill tells, and for those companies of French [Huguenots, or] Presbyterians, the fellow-countrymen of Calvin, among whom were my own ancestors, who endeared such cruelties on the blood-stained soil of France, and contributed so largely to the establishment of civil and religious liberty in free America.

Take time to read this 120 year-old address by Parke P. Flournoy and learn more about the early American Presbyterian pioneers who helped lay the foundation for America’s first Presbytery in 1706.