Letters to a Young Minister by D.A. Wallace

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David Alexander Wallace (1826-1883) served as a faithful minister of the gospel, as the first President of Monmouth College in Illinois, and as a Moderator of the General Assembly of the United Presbyterian Church of North America (UPCNA). As the title of his memoir — A Busy Life — would suggest, Wallace was active in contributing to the good of the church in many ways throughout his ecclesiastical career. This memoir includes — besides his inaugural address, sermons, and other writings, his letters to a young minister, from which we highlight certain extracts here today. They reflect wisdom from pastoral experience which can enrich the ministry of faithful undershepherds still today.

For Wallace, author of What Must I Do To Be Saved, the gospel was at the heart of pastoral work. It was the raison d'être of what it means to be an ambassador for Christ, as he explains.

Your work as a preacher is to teach men the gospel of the grace of God. You may, on different occasions, give men instruction on other subjects, but this does not belong to your ministerial work. I have no hesitation in saying that you should confine yourself to this grand old subject. In illustrating and expounding the way of salvation through Jesus Christ you will find ample scope for all your powers, and enough to do to occupy all your time.

In respect to the gospel, I desire to impress upon your attention the importance of ascertaining precisely what it is, and of placing it before the people with the utmost fulness and clearness. One would think that the most careless reader of the Bible could not fail to know the gospel exactly. Yet, if you will talk a little with Christian people of aver- age intelligence, and note carefully statements which you will see in print and hear from the pulpit, you will find prevalent very indistinct and inadequate views of the subject. The preacher undertakes to prescribe for the spiritual diseases of his people, and lie ought to make his prescription correct in every particular. Study the subject carefully. Go to your Bible. Examine every scripture that bears on the gospel, every illustration of it, every allusion to it. Be sure that you have the full Bible doctrine. Beware of taking a part for the whole; of confounding things that differ, and of making distinctions where there is no difference. Study carefully the expositions which the great lights of the Christian church have given of it. Rest content only when you are assured that you have found the truth, and the whole truth on the subject. Having found it, use all diligence to teach it clearly to your people. If you adopt the methods of statement and illustration employed by any one writer, your preaching will become tame and uninteresting from sameness. If, however, you vary your modes of presentation to set forth the gospel in all the forms, under all the aspects, and with all the variety of the Scriptures themselves, your preaching will constantly be new and interesting. The more closely you follow the Bible, the more varied will your preaching be.

As believers must be encouraged not to forget their first love — Christ — ministers of the gospel will benefit from encouragement to remember their first duty: to lead sinners to Christ.

The first and great work of the gospel minister is to bring souls to Christ. The inquiring sinner, crushed under a load of guilt, needs Christ at once. We should point him to the Lamb of God, and exhort him to flee to him without a moment's delay. We should put nothing between the inquirer and Christ. We should put every obstacle out of his way. We should by all means help him to the only Saviour. He may reform his life, he may make a personal profession of faith, he may take his place with the people of God in all worship and all service, and still, if he is not in Christ, he is a child of wrath still under the curse. Hence, in this way do all you can to bring sinners to the Saviour.

Among his final remarks in the fourth letter, Wallace highlights an often overlooked aspect of pastoral ministry, which is that the work of a minister, though first and foremost is pulpit-centered (pertains to the public preaching), yet much of a minister’s work is done outside the pulpit, as a shepherd tends not only to the flock, but to all the sheep individually under his care.

There is a prevailing feeling that the whole work of the preacher must be performed in the pulpit. Hence many, to a great extent, excuse themselves from the more private preaching. This, however, is not according to apostolic practice. Paul in his address to the Ephesian elders speaks of having taught "publicly and from house to house," and of "warning every one, night and day, with tears." Thus he labored in the gospel of God. The most successful ministers in all ages have followed his example in this thing. My own observation has satisfied me that no part of one's ministry is so effective as the personal dealing of man with man. He who neglects it, fails to use one of the most important elements of power. Let me, therefore, press on you the importance of doing your utmost to attain excellence in this department of your work . Study it. Pray for wisdom, strength and grace to help you in it. Talk with old ministers about it, and avail yourself of the lessons of their experience.

Thus, Wallace encourages a young minister to get to know his people, young and old, their views, their needs, spiritual and otherwise, while he also encourages avoidance of the opposite error - to undervalue the primary place of pulpit work and thus to neglect the minister’s key mission. Preaching is first, but the congregation to whom a minister is preaching, whom he serves in the Lord, are people that a faithful shepherd must know and love.

Each of his letters to a young minister — and more to a theological student — are full of nuggets of wisdom gained through experience. There is great value in consulting with older ministers, and these letters reflect that truth. Bookmark Wallace’s memoir, A Busy Life, here, and whether you are an older or a younger minister, or a member of the flock, be encouraged in the Lord by Wallace’s focus on communion with Christ and love for the saints.

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Sabbath Poems by David Brainerd

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April 25, 1742 - It was the Lord’s Day. David Brainerd wrote in his diary that he spent two hours early in the morning engaged in private worship. The spiritual blessings he experienced on that special Sabbath day he described in prose and in verse, and his words in turn have inspired many.

Lord’s-Day, April 25. This morning spent about two hours Hours in secret duties, and was enabled more than ordinarily to agonize for immortal souls; though it was early in the morning, and the sun scarcely shined at all, yet my body was quite wet with sweat. Felt much pressed now, as frequently of late, to plead for the meekness and calmness of the Lamb of God in my soul: through divine goodness felt much of it this morning. O ‘tis a sweet disposition, heartily to forgive all injuries done us; to wish our greatest enemies as well as we do our own souls! Blessed Jesus, may I daily be more and more conformed to Thee. At night was exceedingly melted with divine love, and had some feeling sense of the blessedness of the upper world. Those words hung upon me, with much divine sweetness, Ps. lxxxiv.7. They go from strength to strength, every one of them in Zion appeareth before God. O the near access, that God sometimes gives us in our addresses to him! This may well be termed appearing before God: ‘Tis so indeed, in the true spiritual sense, and in the sweetest sense. — I think I have not had such power of intercession, these many months, as I have had this evening. I wished and longed for the coming of my dear Lord: I longed to join the angelic hoses in praises, wholly free from imperfection. O the blessed moment hastens! All I want is to be more holy, more like my dear Lord. O for sanctification! My very soul pants for the complete restoration of the blessed image of my sweet Saviour; that I may be fit for the blessed enjoyments and employments of the heavenly world.

Brainerd then found his muse.

Farewell, vain World; my Soul can bid Adieu:
My Saviour’s taught me to abandon you.
Your Charms may gratify a sensual Mind;
Not please a Soul wholly for God design’d.
Forbear t’entice, cease then my Soul to call:
’Tis fix’d, through Grace; my God shall be my All.
While he thus lets me heavenly Glories view,
Your Beauties fade, my Heart’s no Room for you.

Returning to prose, Brainerd goes on:

The Lord refreshed my soul with many sweet passages of his Word. O the New Jerusalem! My soul longed for it. O the Song of Moses and the Lamb! And that blessed song, that no man can learn, but they that are redeemed from the earth! And the glorious white robes, that were given to the souls under the altar!

And then in one final poetic effusion, Brainerd expresses his burning desire for sweet communion with his Lord.

Lord, I’m a Stranger here alone;
Earth no true Comforts can afford:
Yet, absent from my dearest One,
My Soul delights to cry, My Lord!
Jesus, my Lord, my only Love,
Possess my Soul, nor thence depart:
Grant me kind Visits, heavenly Dove;
My God shall then have all my Heart.

May these Sabbath meditations from almost 300 years ago by a Presbyterian missionary richly bless your Sabbath day today.

HT: Tom Sullivan

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Political Dissent by Early American Covenanters

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“John Ploughman says, Of two evils choose neither. Don't choose the least, but let all evils alone.” — Charles Spurgeon, The Salt-Cellars: Being a Collection of Proverbs, Together with Homely Notes Thereon (1889), p. 297

“...instead of being fixed by their favourite poster, 'of two evils choose the least,' I say,... when you give me the choice of two moral evils, I can choose neither of them. If I have the choice of two physical evils, I will choose the least. If I am asked whether I would choose to lose a toe or a leg, I would choose to part with a toe; but if I am asked whether I would desecrate the Sabbath by steam or by horse power, I say I would do neither. There is a dangerous and deadly fallacy lurking beneath this common maxim, against which I would warn all; for of two moral evils we must choose neither — we are not at liberty to do evil that good may come.” — William Symington, Speech of the Rev. Dr. Symington at the great meeting, for protesting against the desecration of the Sabbath by the running of trains on the Edinburgh and Glasgow railway on the Lord's day, held in the City Hall, Glasgow, February 26, 1842

“There is one political maxim that comforts me: ‘The Lord reigns.’” — John Newton, Letter III to Mrs. P., August 1775

When the Testimony of the Reformed Presbyterian Church in America (RPCNA) was adopted in 1806 (published in 1807 under the title Reformation Principles Exhibited), a full chapter was included on the subject, in addition to the one on civil government, concerning “the right of Dissent from a Constitution of Civil Government.” Because American Covenanters view the scope of Christ’s dominion as King to include all things — nations as well as the church — they historically considered it sinful to omit (as the U.S. Constitution does) allegiance to him as King (Ps. 2:10-12). And further, oaths such as that required of elected officials (and often voters) by the same Constitution were consequently considered unlawful.

William Gibson, one of the early Covenanter ministers in America, who was involved in the preparation of Reformation Principles Exhibited, had in fact fled Ireland because of his refusal to swear an oath of allegiance to the government during the Irish Rebellion of 1797. Alexander McLeod, author of Messiah, Governor of the Nations of the Earth — a classic statement of Covenanter doctrine concerning the Mediatorial Kingship of Christ over all things — wrote about political dissent in the historical section of the RP Testimony. These men, as well as James Renwick Willson, Samuel B. Wylie and others, were confronted early on with issues of what it meant to be a loyal, patriotic civic-minded American citizen in the newly-formed republic of the United States of America.

For many Covenanters — and abolitionists in general, such as William L. Garrison, who described the U.S. Constitution as “a covenant with death and an agreement with hell” — the founding charter of this country, rather than manifesting Biblically-required submission to the laws of Christ, mandated sinful involvement by all who voted or swore oaths of allegiance to a document that exalted “We, the people” at the expense of Christ’s honor, and positively required endorsement of, a system that upheld the wicked practice of enslaving human beings. Thus, early American Covenanters declined to vote, or serve on juries, or to participate in any political activity that required them to sanction the political process as it then existed.

Even after the War Between the States — or, the “Late Rebellion” as it was termed by some — political dissent was viewed as a crucial aspect of Covenanter testimony to the claims of the Lord Jesus Christ upon America. It was not until the 1960’s that the doctrine of political dissent was dropped as a term of communion within the RPCNA. The current RP Testimony allows for voting in American civil elections if candidates meet certain criteria involving fidelity to Christian moral and doctrinal standards. However, a consistent application of the even current standard teaching of the RPCNA would prohibit a Covenanter from voting for most (all?) candidates standing for the 2020 election, if principle rather than pragmatism holds sway.

At the heart of this historic dissent from political activity in America is not an Anabaptistic rejection of all involvement in civil affairs. Covenanters confess (see the Westminster Confession of Faith chap. 23) that civil government is a good and needful ordinance of God. Their political activity in American history with regard to opposition to slavery (and other current forms of legal but immoral conduct such as Sabbath-breaking and abortion), is well-documented (see Joseph S. Moore, Founding Sins: How a Group of Antislavery Radicals Fought to Put Christ into the Constitution). The concern of Covenanters for godly civil government has always been at the forefront of their core convictions; so much so that their unpopular stand regarding political dissent has led them to suffer persecution for their unwillingness to embrace American political ideals. James R. Willson was once burned in effigy after he published Prince Messiah's Claims to Dominion Over All Governments; and the Disregard of His Authority by the United States, in the Federal Constitution (1832). Covenanters have historically considered it a noble and worthy sacrifice to decline to avail themselves of the political privilege of voting as long as the oath of allegiance to the U.S. Constitution is a part of the process of the elective franchise. But these were the same body of people who — beginning with Alexander Craighead, who was the first Presbyterian in America to publicly justify armed rebellion against Great Britain in 1743, and whose principles inspired the 1775 Mecklenburg Declaration of Independence — were front and center in the fight for American Independence, and in the fight for freedom for American slaves. Their desire for reformation encompassed both church and state.

Much more could be said about the Covenanter principle of political dissent, but to read them in their own words, it is helpful to consult the following:

• Thomas Houston Acheson, Why Covenanters Do Not Vote (1912) - In this brief two-part article, Acheson gives six reasons that are NOT the reason why Covenanters do not vote; his six-fold reason why Covenanters do not vote; and the response to twelve objections to the Covenanter position.

• George Alexander Edgar, The Reformed Presbyterian Catechism (1912) - In this catechism of RP principles (a reprise of Roberts’ 1853 catechism cited below), it is taught that nations and their constitutions are morally accountable before God, and that Christians therefore have a duty to dissent from immoral constitutions.

• Finley Milligan Foster, What Voting Under an Unchristian Constitution Involves (n.d.) - This tract sketches the basic arguments of Covenanters that the U.S. Constitution is immoral, the act of voting involves acceptance of an immoral constitution, and that such is a sin against the King of the nations.

• James Mitchell Foster, Shall We Condemn the Aggravated Guilt of This Nation in Vitiating the Consciences of its Christian Citizens by Requiring Them to Swear Allegiance to the Secular Constitution of the U.S. as the Condition of Exercising Their Political Privileges in the Governing Body? (1909) — No summary is needed after reading the title.

• William Melancthon Glasgow, History of the Reformed Presbyterian Church in America - Political dissent is a recurring theme throughout Glasgow’s standard history of the denomination.

• Nathan Robinson Johnston, “Political Dissent” (1892) - This is a letter to the editor of the Christian Instructor, reprinted in Political Dissenter, which responds to an article critiquing the Covenanter position on political dissent. Johnston responds to several points made by the author of that article in defense of political dissent.

• James Calvin McFeeters, The Covenanters in America: The Voice of Their Testimony on Present Moral Issues (1892) - This testimony by McFeeters includes a chapter on “The Covenanters and Political Dissent.”

• Alexander McLeod, Reformation Principles Exhibited (1807) - As mentioned above, this first Testimony of the RPCNA contains an historical section as well as a doctrinal outline, both of which articulate a position of political dissent from constitutions which omit and oppose allegiance to Christ.

• John Wagner Pritchard, Soldiers of the Church: The Story of What the Reformed Presbyterians (Covenanters) of North America, Canada, and the British Isles, Did to Win the World War of 1914-1918 (1919) - This volume, of which we have written before, examines the contributions of RP members to the war effort in World War I in light of the issue of the usual requirements of soldiers to swear an oath of allegiance to their government. He writes: "People who do not understand, marvel that a Covenanter will give his life for his country but withholds his vote at election time. A Covenanter will give his life because of his loyalty to his country, and withholds his vote at election time because of his loyalty to Christ. To become a soldier he is required to swear loyalty to his country, and that he is always eager to do; but to vote at an election he is required to swear to a Constitution of Civil Government that does not recognize the existence of God, the authority of Christ over the nation, nor any obligation to obey His moral law; and that his conception of loyalty to Christ will not permit him to do."

• William Louis Roberts, The Reformed Presbyterian Catechism (1853) — In this catechism of RP principles, “The right and duty of dissent from an immoral constitution of civil government” is identified as one of the twelve distinctive teachings of the RPCNA.

• James McLeod Willson, Bible Magistracy; or, Christ's Dominion Over the Nations (1842) - After sketching fundamental principles of civil government and Christ’s Kingship over the nations, Willson applies those principles to the situation in the United States and affirms the need for political dissent.

• James Renwick Willson, Prince Messiah's Claims to Dominion Over All Governments; and the Disregard of His Authority by the United States, in the Federal Constitution (1832) - This is perhaps the most detailed critique of the U.S. Constitution and its flaws from the Covenanter perspective.

• Richard Cameron Wylie, Dissent From Unscriptural Political Systems (1896) - An address delivered at the First International Convention of Reformed Presbyterian Churches, held in Scotland, outlines reasons why Covenanters held to the doctrine of political dissent.

Although the doctrine of political dissent from immoral constitutions is not widely understood or accepted today among Christians and even among some Reformed Presbyterians, it is helpful to consider what early Covenanters believed in this country concerning involvement in civil affairs. There are some today who may abstain from voting because of indifference or apathy; those Covenanters did so out of a deep abiding conviction that Christ must be honored in the halls of government and at the ballot box. In this election year, it is worth pondering those convictions in the light of Scripture, and seeking to understand whether these principles remain relevant. There are many avenues to reformation, but the means as well as the end must be able to stand in the light of God’s word in order for a nation to be blessed. As A.A. Hodge (not a Covenanter, but a vice-president of the National Reform Association) said:

In the name of your own interests I plead with you; in the name of your treasure-houses and barns, of your rich farms and cities, of your accumulations in the past and your hopes in the future, — I charge you, you never will be secure if you do not faithfully maintain all the crown-rights of Jesus the King of men. In the name of your children and their inheritance of the precious Christian civilization you in turn have received from your sires; in the name of the Christian Church, — I charge you that its sacred franchise, religious liberty, cannot be retained by men who in civil matters deny their allegiance to the King. In the name of your own soul and its salvation; in the name of the adorable Victim of that bloody and agonizing sacrifice whence you draw all your hopes of salvation; by Gethsemane and Calvary, — I charge you, citizens of the United States, afloat on your wide wild sea of politics, There is Another King, One Jesus: The Safety Of The State Can Be Secured Only In The Way Of Humble And Whole-souled Loyalty To His Person and of Obedience His Law (Popular Lectures on Theological Themes, p. 287).

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The Potter and the Clay: A poem by S.J. Fisher

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Writing for the Herald and Presbyter over a century ago, African-American Presbyterian poet and preacher Samuel Jackson Fisher contributed a Pauline (echoing Rom. 9:21) composition worthy of highlighting today.

Coarse is the clay in the hands of the potter,
Clay often trodden by beast or by man;
Yet on his wheel he molds it to beauty,
Shaping it lovely by skill to his plan.
Then with the charm of the great artist's power,
Slender the vase — completed by fire —
Stands in its loveliness, exquisite, pure;
But the clay is forgot in the vase we admire.

Out of the sand from the pits of the hillside,
Swept by the tempest and drenched by the rain
Man can create the goblet so precious
Or mirror for beauty to answer again.
The pebbles we crush in our footsteps so careless
Genius can change into lenses of light.
Who will consider, when stars grow the clearer
The sand which has given the visions so bright?

Rude are the souls born in slavery's shadow,
Dull the black faces unlighted by God,
Clay from the meadow and sand from the desert,
Image of lives long by earth's passions trod.
Truth is the potter and love is the fire,
Changing the beastlike to beauty and grace,
Souls made translucent, or polished like brass,
Fitted for heaven, reflecting God's face.

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A Century-Old Message to China From the RPCNA

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On April 27, 1913, a national day of prayer, called for by the government of the Republic of China, was observed by Christian churches then in existence in that nation. Its purpose was to seek divine assistance for the problems besetting the new republic (following the Revolution of 1911), including its efforts at codifying a constitutional framework of government.

The Synod of the Reformed Presbyterian Church of America (RPCNA), which had been active in missionary efforts in China since at least the late 19th century, determined to offer its counsel to the government, particularly with respect to the duty of nations to honor the “King of kings, and Lord of lords” (Rev. 19:16), Jesus Christ.

A 55-page pamphlet was authored on behalf of the RPCNA by Rev. William John McKnight, and delivered to the government of China by Rev. John Knox Robb. An account of its delivery is given in the Christian Nation for April 8, 1914 by John W. Pritchard. Recently, McKnight’s rare work was uploaded to Log College Press.

The pamphlet begins by sending greetings and the warmest wishes for the success of the new government. It also assures its intended Chinese recipients that the RPCNA has petitioned the U.S. Congress for the repeal of the Chinese Exclusion Act, and desires to see any wrongs done to China by the U.S. properly remedied.

Sun Yat-sen had briefly served as President of the Republic of China in 1912 (McKnight quotes the words of Sun in the pamphlet); Yuan Shikai was the President in 1913-1914, when the RPCNA’s “Message to China” was authored and delivered. The unsettled status of draft versions of a Chinese constitution, among related matters, led to the call to Christian churches for a day of prayer, and to the RPCNA’s determination to reach out to China in this matter.

McKnight discusses at great length the flaws of the American constitution in omitting any homage to Jesus Christ. The RPCNA has long testified that it is the duty of nations to publicly and explicitly acknowledge the true God and to seek his assistance and blessing in accordance with the words of Ps. 2:10-12: “Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” McKnight tells the story of Alexander Hamilton who once quipped when asked why there was no mention of God in the U.S. Constitution, “We forgot.” He also quotes, among many other noted Americans theologians, Chauncey Lee, who said, “Let it, then, be received, as an axiom in politics; let it be engraven upon our hearts, as with the point of a diamond; that Religion is the only sure foundation of a free and happy government.”

The principles of free, just and pious civil government, and the RPCNA’s earnest desire to see them implemented in the newly-formed Republic of China, and to avoid the pitfalls of an atheistic government such as America adopted in 1789, constitute the heart of McKnight’s “Message to China.” The pamphlet both begins and ends with prayers and good wishes for the well-being of China, and an earnest desire for the new republic’s success and prosperity.

From the report by Robb published by Pritchard, we learn that a box containing hundreds of copies of the Message intended for each member of the legislature to read mysteriously disappeared (thousands more, we know from the 1913 RP Synod minutes, were intended to be delivered to RP missionaries in China). Yet, the Message was delivered to the government. However, history tells us that the Republic of China, although it was remarkable enough that it sought divine assistance through of day of prayer, did not ever promulgate a constitution that did as the Covenanters hoped — acknowledging submission to King Jesus. China’s 20th century history is overall a tremendously sad chapter, but the RPCNA and other denominations have never stopped praying for reformation in that great land. The 1913 RP “Message to China” stands as an enduring, if not well-known, testimony to lessons that should be applied by all nations on earth, as well as 21st century China. Read the full pamphlet here, and be encouraged for pray for China today, as well as our own nation.

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Elsie Dinsmore and More

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Best-known as the author of the Elsie Dinsmore series for young readers, Martha Farquharson Finley (1828-1909) was raised as a Presbyterian, and also wrote over 50 volumes for the Presbyterian Board of Publication and the Presbyterian Publishing Committee. She was related to both Samuel Finley, President of Princeton, and the Scottish Covenanter John Brown of Priesthill. Religious themes dominated her writing, and the amount of literature she produced — mostly written for children, but not always so — was prodigious. We are still adding her works to Log College Press, but we wanted to alert our readers to what’s available here:

• All 28 volumes of the Elsie Dinsmore series (spanning her life starting when she became a Christian as a young girl);

• All 7 volumes of the Mildred Keith series (Mildred was a second cousin of Elsie);

• Historical fiction about the Scottish Covenanters (Annandale, A Story of the Times of the Covenanters) and the Waldensians (Casella, or, The Children of the Valleys); and

• Novels such as Wanted — A Pedigree, Signing the Contract, and The Thorn in the Nest.

Elsie Dinsmore is still popular today among young Christian readers. All of her stories are here to read, but there is much more. Take a look at her page, and explore her writings for the young and old(er). She combined engaging stories with Christian principles, and readers will be edified as well as entertained.

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Is there sunshine in your soul today? For E.E. Hewitt, the answer is, Yes!

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Eliza Edmunds Hewitt (1851-1920) was a teacher in the Philadelphia public school system when tragically she was attacked by one of her students who, it is said, smashed a slate against her back. She was severely injured and spent months in a body cast with a spinal condition during which time she wrote poetry and studied the Scriptures. On the day that her body cast came off, she went for a walk in a nearby park. One can imagine the joy she must have felt on that milestone of her physical recovery. It inspired the hymn below which speaks unequivocally that “There is sunshine in my soul today!”

Readers will note that the words of this hymn were written by Hewitt, while the music was composed by John R. Sweney. Sweney himself was a well-known musician who is credited with composing perhaps 1000 songs. Sweney collaborated with Hewitt on many hymns, as he had also collaborated with John Wanamaker. Many of Hewitt’s hymns are still sung today. This one stills brings a ray of sunshine to many.

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Who wrote "Exodus" (as quoted by H.H. Garnet)?

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At the conclusion of Henry Highland Garnet’s February 12, 1865 memorial address to Congress (the first time an African-American ever addressed Congress), he recites a poem titled “Exodus” (although the title is not given). The origins of this poem are worth noting.

Emancipate, Enfranchise, Educate, and give the blessings of the gospel to every American citizen.

These are the words of Garnet. And then a poem that follows begins thus:

Hear ye not how, from all high points of Time, —
From peak to peak adown the mighty chain
That links the ages — echoing sublime
A Voice Almighty — leaps one grand refrain,
Wakening the generations with a shout,
And trumpet-call of thunder — Come ye out!

Who wrote those memorable lines? The source for the poem in the published address is cited as the Atlantic Monthly, 1862. In that journal, the verses appear without attribution. But later, authorship of the poem is made clear in the 1872 volume of poems by Adeline Dutton Train Whitney (1824-1906) called Pansies “… For Thoughts” (the title being inspired by a line from Shakespeare’s Hamlet:) This book is a collection of her poetic contributions to the Atlantic Monthly. She was an accomplished and prolific author and poet, but just getting started in her publishing career in the 1860s. She also wrote more than 20 books for young girls, which aimed to inculcate traditional values in her readers. A biographical sketch of her by Harriet Beecher Stowe (who like, Mrs. Whitney, was both a contributor and a subject of this volume) appears in Our Famous Women: An Authorized Record of the Lives and Deeds of Distinguished American Women of Our Times (1884). She was raised under the teaching of Congregationalists and Unitarians, but ultimately affiliated with the Episcopal church. Stowe writes of her: “Mrs. Whitney is intensely spiritual. All her sympathies and judgments are baptized with the spirit of Christianity, and we cannot imagine any one reading her works without being made purer and better.”

Source: Our Famous Women: An Authorized Record of the Lives and Deeds of Distinguished American Women of Our Times (1884).

Here is the poem as published by the Atlantic Monthly, as recited by Garnet (who omitted the next-to-last stanza) and, finally, published under the author’s name, A.D.T. Whitney.

Exodus

Hear ye not how, from all high points of Time, —
From peak to peak adown the mighty chain
That links the ages — echoing sublime
A Voice Almighty — leaps one grand refrain,
Wakening the generations with a shout,
And trumpet-call of thunder — Come ye out!

Out from old forms, and dead idolatries!
From fading myths and superstitious dreams;
From Pharisaic rituals and lies,
All the bondage of your shows and seems;
Out, on the pilgrim path, of heroes trod,
Over earth’s wastes to reach forth after God!

The Lord hath bowed his heavens and come down!
Now, in this latter century of time,
Once more his tent is pitched on Sinai’s crown;
Once more in clouds must Faith to meet Him climb;
Once more his thunder crashes on our doubt
And fear and sin, “My people! come ye out!

“From false ambitions and vain luxuries;
From puny aims and indolent self-ends;
From cant of faith, and shams of liberties,
And mist of ill, that truth’s pure day-beam bends;
Out, from all darkness of the Egypt land,
Into my sun-blaze on the desert sand!

“Leave ye your flesh-pots! Turn from filthy greed
Of gain that doth the hungry spirit mock;
And heaven shall drop sweet manna for your need,
And rain clear rivers from the unhewn rock.
Thus saith the Lord!” And Moses, meek, unshod,
Within the cloud stands hearkening to his God!

Show us our Aaron, with his rod in flower!
Our Miriam, with her timbrel-soul in tune!
And call some Joshua, in the Spirit’s power,
To poise our sun of strength at point of noon!
God of our fathers! over sand and sea,
Still keep our struggling footsteps close to thee!

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The First 50 PCUSA GA Moderators

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When the first General Assembly of the Presbyterian Church in the United States of America (PCUSA) met in May 1789 at the Second Presbyterian Church on Arch Street in Philadelphia, Pennsylvania, the Rev. Dr. John Witherspoon — the only clergyman to sign both the Declaration of Independence and the Articles of Confederation — was the convening Moderator. A new moderator was soon thereafter elected to preside over the Assembly, and every year after the process was repeated.

As recent media reports of potential plans of the PCUSA to scrap General Assembly meetings have circulated, it brings to mind past assembly meetings, and those who have moderated them. At Log College Press, the writings of many of those Moderators are available to read, including all 50 who served prior to the 1837 Old School-New School split. In fact, we now have almost all of the 18th and 19th century PCUSA and PCUS General Assembly Moderators on the site, along with many more from the RPCNA, ARP and other branches of American Presbyterianism. Here is that list of the first 50 PCUSA GA Moderators - please feel free to browse and explore their pages. It is interesting to note that among the first 50 are 3 sets of brothers.

• 1789 — John Witherspoon (1723-1794) — Witherspoon was the Convening Moderator of the very first American General Assembly, and served as President of Princeton.

• 1789 — John Rodgers (1727-1811) — Rodgers was one of the primary architects of the new General Assembly and revised ecclesiastical standards.

• 1790 — Robert Smith (1723-1793) — Like Rodgers, Smith also was influential in the creation of the new PCUSA constitution, and also served as a Trustee at Princeton.

• 1791 — John Woodhull (1744-1824) — Woodhull, too, was a distinguished minister of the gospel who also contributed to the work of establishing the new PCUSA constitution.

• 1792 — John King (1740-1813) — King served as a pastor in Conococheague, Pennsylvania for over 40 years.

• 1793 — James Latta (1732-1801) — Latta served the church in many capacities, including chaplain, minister, educator and author.

• 1794 — Alexander MacWhorter (1734-1807) — A well-respected clergyman, MacWhorter helped to establish congregations in North Carolina, and ministered for many years in Newark, New Jersey.

• 1795 — John McKnight (1754-1823) — McKnight was a prominent education and minister, serving as President of Dickinson College.

• 1796 — Robert Davidson (1750-1812) — Like McNight, Davidson also served as President of Dickinson College.

• 1797 — William Mackay Tennent (1744-1810) — Tennent was the grandson of the founder of the Log College, William Tennent, Sr., and ministered at the Abingdon Presbyterian Church in Pennsylvania for almost 30 years.

• 1798 — John Blair Smith (1756-1799) — Smith served as President of both Hampden Sydney College and Union College, and made important contributions to the cause of religious liberty in Virginia.

• 1799 — Samuel Stanhope Smith (1751-1819) — Like his brother John, Smith served as President of Hampden Sydney College; he also served as President of Princeton.

• 1800 — Joseph Clark (1751-1813) — Clark served as a faithful minister in Pennsylvania and New Jersey.

• 1801 — Nathaniel Irwin (1756-1812) — Irwin served as pastor of the Neshaminy Presbyterian Church in Bucks County, Pennsylvania for many years.

• 1802 — Azel Roe (1738-1815) — Roe served as pastor of the First Presbyterian Church in Woodbridge, New Jersey, for 52 years.

• 1803 — James Hall (1744-1826) — Hall was a pioneer missionary, educator, pastor and patriot.

• 1804 — James Francis Armstrong (1750-1816) — Armstrong served as pastor of the Presbyterian Church in Trenton, New Jersey from 1786 until his death. His funeral sermon was preached by Samuel Miller.

• 1805 — James Richards (1767-1843) — Richards was a well-regarded minister and also served as a professor at Auburn Theological Seminary.

• 1806 — Samuel Miller (1769-1850) — One of the most well-respected theologians of the 19th century, Miller helped to establish — and served as a professor at — Princeton Theological Seminary, and he was a voluminous author.

• 1807 — Archibald Alexander (1772-1851) — Alexander served as President of Hampden Sydney College, and as the first professor at Princeton Theological Seminary. He was the author of many books, some of which are still in print.

• 1808 — Philip Milledoler (1775-1852) — Milledoler served as President of Rutgers College, and was influential in the founding of Princeton Theological Seminary.

• 1809 — Drury Lacy, Sr. (1758-1815) — Lacy served as President of Hampden Sydney College, among many various contributions to the church.

• 1810 — John Brodhead Romeyn (1777-1825) — Romeyn was an important New York Presbyterian minister who helped to establish the American Bible Society, among other labors. His sermons were highly regarded.

• 1811 — Eliphalet Nott (1773-1866) — Nott was an eminent preacher and educator, serving as President of Union College.

• 1812 — Andrew Flinn (1773-1820) — Flinn contributed to the pastoral, as well as educational, aspects of the ministry, and is remembered for his ministry in Charleston, South Carolina.

• 1813 — Samuel Blatchford (1767-1828) — Blatchford served as President of  Rensselaer Polytechnic Institute.

• 1814 — James Inglis (1771-1820) — Inglis ministered in Baltimore for almost 2 decades.

• 1815 — William Neill (1778-1860) — Neill served as President of Dickinson College.

• 1816 —James Ebenezer Blythe (1765-1842) — Blythe served as a professor and as President of Transylvania University, as well as President of Hanover College.

• 1817 — Jonas Coe (1759-1822) — Coe ministered at the Presbyterian Church in Troy, New York for almost 30 years.

• 1818 — Jacob Jones Janeway (1774-1858) — Janeway was an eminent pastor and author who labored much for the cause of the church and for missions.

• 1819 — John Holt Rice (1771-1831) — An important figure in Virginia Presbyterianism, Rice served as President of Hampden Sydney College, and authored many works.

• 1820 — John McDowell (1780-1863) — A leading Philadelphia minister, McDowell had a lengthy pastoral career, and published a number of sermons.

• 1821 — William Hill (1769-1852) — Hill ministered in Winchester, Virginia for over 30 years.

• 1822 — Obadiah Jennings (1778-1832) — Jennings ministered in Ohio, Pennsylvania and Tennessee.

• 1823 — John Chester (1785-1829) — Chester served as President of the Albany Female Academy and as President of the Rensselaer Polytechnic Institute.

• 1824 — Ashbel Green (1762-1848) — Green served as President of Princeton Theological Seminary, and authored an important exposition of the Westminster Shorter Catechism.

• 1825 — Stephen N. Rowan (1787-1835) — Rowan began his pastoral career in the Reformed Church, but transitioned to the Presbyterian Church. He labored much for the cause of missionary efforts directed to the Jews.

• 1826 — Thomas McAuley (1778-1862) — McAuley was the first President of Union Theological Seminary in New York.

• 1827 — Francis Herron (1774-1860) — Herron ministered in Pittsburgh for 4 decades, and was instrumental in the founding of Western Theological Seminary.

• 1828 — Ezra Stiles Ely (1786-1861) — Ely served as pastor of Philadelphia’s Pine Street Church for 20 years, and was a noted author and editor, and did much to help the poor.

• 1829 — Benjamin Holt Rice (1782-1856) — Brother of John Holt Rice, Benjamin ministered in Virginia and at Princeton, New Jersey, and served as secretary of the Home Missionary Society.

• 1830 — Ezra Fisk (1785-1833) — Fisk served as a missionary, pastor, and professor at Western Theological Seminary, among his many labors for the church.

• 1831 — Nathan Sidney Smith Beman (1785-1871) — Beman served as President of Franklin College in Georgia, and as President of Rensselaer Polytechnic Institute.

• 1832 — James Hoge (1784-1863) — Hoge was a pioneer leader in the history of Ohio Presbyterianism.

• 1833 — William Anderson McDowell (1789-1851) — McDowell was the brother of John McDowell. He ministered in New Jersey and elsewhere, and served as secretary of the Board of Domestic Missions of the Presbyterian Church.

• 1834 — Philip Lindsley (1786-1855) — Lindsley served as President of both Princeton and of the University of Nashville.

• 1835 — William Wirt Phillips (1796-1865) — Phillips ministered in New York City for many decades, and served the church in various other capacities, including that of President of the Board of Publication.

• 1836 — John Knox Witherspoon (1791-1853) — Witherspoon was the grandson of the earlier John Witherspoon. An educator, author and pastor, Witherspoon did much to contribute to Christian education in North Carolina.

• 1837 — David Elliott (1787-1874) — Elliott served as President of Washington College. The last Moderator of the original united PCUSA General Assembly, he lived to be present at the reunion of 1870.
  

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Thomas Bradbury on Baptism - the American Edition

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Thomas Bradbury (1677-1759) was an English Dissenting minister (Congregational) who was known for his defense of the divinity of Christ in the midst of the Salters’ Hall controversy beginning in 1719. His sermons on many topics, including baptism — published as The Duty and Doctrine of Baptism in Thirteen Sermons (1749) — were highly regarded. An American edition of those baptism sermons was published in 1810 with an introduction and notes by the collaborative effort of John Brodhead Romeyn and Alexander McLeod. Also included was an abridged memoir of the life of Thomas Bradbuy by John Brown of Whitburn, son of John Brown of Haddington.

Romeyn and McLeod — whose strong personal friendship and remarkable ecclesiastical partnership is noted in Samuel B. Wylie’s Memoir of Alexander McLeod — performed a valuable service in their introduction and with their notes at the end of the book. The introduction sketches out the Reformed view of the sacraments, and that of Baptism specifically, as detailed broadly in the creeds and catechisms of the Reformed churches, and in the Westminster Standards particularly. Together, these contributions strengthen an already powerful resource for the better understanding of the Reformed doctrine of baptism. This American edition may be found in several places at Log College Press, including the John B. Romeyn page, the Alexander McLeod page and the Sacraments page. Bookmark or download this volume for further study, and take a few minutes to peruse what Romeyn and McLeod in particular have written as to the teaching of the Reformed confessions on the subject of infant baptism. The attentive reader will be richer for it.

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William Traill's Advice

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When Col. William Stevens wrote to the Presbytery of Laggan in Scotland in 1680 requesting that a godly pastor be sent to minister to the faithful on the Eastern Shore, that call was answered first by William Traill (1640-1714), and soon after, by Francis Makemie. While Makemie is known to history as the “Father of American Presbyterianism” for his pioneer ministry and labors to establish the first Presbytery in America, William Traill is far less known than he should be today. He was the brother of Robert Traill, the famous Scottish Covenanter, and served as clerk and as a Moderator of the Laggan Presbytery. Robert addressed his noted letter on Justification to his older brother, William. Both Robert and William, as well as their father, suffered persecution; William, having been imprisoned for preaching in Ireland, came to America after his release from prison in 1682, where he ministered to the people of Rehoboth, Maryland, possibly serving as their first pastor, until his return to Scotland in 1690.

Today we consider an extract from some spiritual counsel written by William Traill for a private lady in 1708, which was abridged and republished in 1841 under the title “Necessary and Excellent Advice About Some Duties.”

Follow Christ, by taking up the cross that he has appointed for you , and by faith lean upon him for strength and succour, to bear you up under its burden from day to day. Observe your daily deficiencies and short-comings, and press forward that you may know more of the spirit, life, and power of every duty. Keep constant watch against your easily-besetting sins, and take heed that, by a sudden surprisal, they do not prevail against you. Particularly inquire whether you are not tempted to unbelief, and calling in question almost every truth — whether you are not sinfully jealous of the love of God to your soul, after the multiplied evidences of his care — whether affected diffidence, impatient haste, rash and uncharitable censures of others, are not found in your heart— whether you regard the proper season for every duty, and daily labour to “redeem the time" — whether in circumstances of difficulty you ask yourself, what would my Lord and Saviour have done in this case? and do likewise whether you mind his own blessed rule, “Whatsoever ye would that men should do to you , do ye even so to them .” Learn to remember your latter end, “to die daily" — adventure upon nothing but what appears to be your duty, both lawful and seasonable, and such as you would adventure upon, if you had but a day to live.

Read the rest of his spiritual counsel here, and take note of this remarkable pioneer Presbyterian who helped pave the way for the planting of the Presbyterian Church in America. More about Traill can be found in L.P. Bowen’s The Days of Makemie (1885) and Makemie and Rehoboth (1912); J.W. McIlvain, Early Presbyterianism in Maryland (1890); C.A. Briggs, American Presbyterianism (1885); Alfred Nevin, History of the Presbytery of Philadelphia (1888); among other records of pioneer Presbyterianism in America.

HT: Matthew Vogan

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Alone in the room, but there is comfort

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I have discovered that all the unhappiness of men arises from one single fact, that they cannot stay quietly in their own chamber. — Blaise Pascal, Pensées 139

The Rev. Herrick Johnson (1832-1913) was a Presbyterian minister who ministered in New York, Pennsylvania and Illinois, and also served as a Professor at Auburn Theological Seminary and McCormick Theological Seminary. He was elected to serve as Moderator of the General Assembly of the Presbyterian Church in the United States of America (PUCSA) in 1882.

His wife Catherine Hardenbergh Johnson (1835-1907) was, like her husband, a published author, whose book of poems Comfort (1888) we have available on Log College Press. It is dedicated to Christians who may be struggling along the path.

To the toilers and sufferers, on the way to the “better country,” may these words come with something of help and healing.

Today’s selection from her little book brings to mind Pascal’s famous quote above which speaks to man’s sinful condition, while Mrs. Johnson’s poem reminds the reader — who perhaps is alone while reading this, or praying for another who is isolated — that the believer is never really truly alone. There is hope and comfort even in solitude.

ALONE

Alone in the room!
Oh, darkest mystery,
Earth’s bitter history,
Reads like a doom.

Alone in the room!
Missing the loving grace,
Wanting the precious face
Lost in the gloom.

Drinking death’s bitterness;
Cries of our sore distress
Piercing the tomb.

Alone in the room!
Oh, when will night be done?
Oh, Darling, Darling, come
Back to the room.

Alone in the room?
Oh, sweetest mystery!
Earth’s hidden history,
Christ’s in the room.

Alone in the room?
Cannot His perfect grace,
His tender pitying face,
Lighten the gloom?

Oh, He’s in the room!
Death’s bitter pang is past;
Victors we are at last,
Rending the tomb.

Alone nevermore!
Morning comes soon or late;
Oh, Darling, Darling, wait
Close by the shore.

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200 Years Ago Sylvester Larned Entered into Glory

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Born on the same day that he entered into glory — Sylvester Larned was born on August 31, 1796 in Pittsfield, Massachusetts and died on August 31, 1820 in New Orleans, Louisiana.

Trained at Andover and Princeton for the ministry, and ordained in 1817, Larned was appointed as a missionary to the “Old Southwest.” The city of New Orleans captured his heart, and in 1818, when he arrived, there was very limited knowledge of the gospel in this mostly Roman Catholic territory. He coordinated outreach efforts for a time with the local Episcopalian minister (who, after his death, presided over his funeral). The cornerstone for the First Presbyterian Church was laid on January 8, 1819 and was dedicated on July 4, 1819. Rev. Larned’s ministry to the people of New Orleans lasted but a short while before he succumbed to yellow fever at the age of 24. He was “the first pastor of the first Presbyterian church in New Orleans,” and we have highlighted his love for the city as reflected in prayer previously. Today, we recall the life and death of a young man who gave his all in the service of Christ for the gospel, and the fact that he entered into glory 200 years ago today.

For more details on life and ministry, see his biography by R.R. Gurley, along with sermons, here.

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Henry Highland Garnet on the path to happiness

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Those that look to be happy, must first look to be holy. — Richard Sibbes, Commentary on 1 Corinthians 1:22 in Works 3:469

Henry Highland Garnet preached a sermon on Isaiah 57:13-14 concerning brotherly love and honoring God which was published in the May 12, 1848 North Star. His words remain simple and yet deeply profound over 170 years later.

The first great duty of man is to honor the living God. For this he has all the necessary capacities. He is endowed with thought, and affection, and the one is capable of being turned lovingly upon the Lord, and the other can be improved illimitably.

And there is another duty which a righteous man will perform. He will labor to promote the happiness of his brethern of the human family; to remove if possible, the sorrows that may gather around them; to wipe away the tears from their eyes; to soothe their aching hearts, and to lead them by precept, and example to the bosom of the universal Father.

There is another great duty devolving upon men; a duty which the majority of mankind places first upon the list; a regard for one’s own happiness. This blessing so eagerly sought, but which is so seldom found, can only be secured by the discharge of the two former duties. Love to God and man, opens the road to happiness. Love and obedience united, produce this happy state of mind. He who lives the holiest life, enjoys the happiest spirit; so it has been since men or angels have had being, and so it ever will be. He who loves God, and his fellow men, receives the approbation of Jehovah, and his conscience is the witness. Perfect love flows from the heart in several directions, and like a stream from the brain of a mountain, it gladdens every spot through which it flows. It prepares us to maintain all the relations of life. We become faithful patriots, friends, brothers, companions, parents and Christians.

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Belk and Wanamaker's - Founded by Presbyterian Businessmen

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Seest thou a man diligent in his business? he shall stand before kings (Prov. 22:29).

Today we highlight three enterprising Presbyterian businessmen whose names have endured long after they passed from the scene of their earthly labors.

John Wanamaker (1838-1922) founded one of the first department stores in the United States. We have highlighted his Grand Depot store in Philadelphia previously as it was the site of a famous evangelistic meeting at which D.L. Moody and William S. Plumer spoke to large crowds. Wanamaker’s store was known for its policy of allowing cash refunds, and it is said he invented the price tag. He aimed to run a Christian business operation and once said, “The Golden Rule of the New Testament has become the Golden Rule of business.” His store was a landmark in Philadelphia and New York City for many decades.

Wanamaker’s Philadelphia Grand Depot in 1876.

From the posthumously-published Prayers of John Wanamaker, we have extracted an example of his devotion:

O GOD, Thou hast set in motion the world's great clock, and from the eternity of the past it is wound up to go on to the eternity of the future.

To everything there is a season, and a time to every purpose under Heaven. All things are beautiful in Thy time, and always shall be, until Thine angel shall declare that time shall be no more.

The massive trees, the bright gardens and the blossoming shrubbery are witnesses to Thy faithfulness.

These Sabbath days are Thy times for worship and praise and prayer, and for ploughing into Thy Book of Truth.

When our days of trial come, may we re member Joseph who through trial ascended to the place of power.

We say our prayers through Jesus Thy Son. Amen.

His stores were closed on the Lord’s Day (as noted by Nicole C. Kirk in Wanamaker's Temple: The Business of Religion in an Iconic Department Store), as were Belk department stores, an iconic chain in the South, which began near Charlotte, North Carolina.

Belk took its name from the founder William Henry Belk (1862-1952), who also recruited his brother, John Montgomery Belk (1864-1928), to jointly run the business. The Belk brothers grew up in a Presbyterian household, although their father was killed in 1865 by Union troops. Their mother had an Associate Reformed Presbyterian background. The following illuminating autobiographical extract comes from LeGette Blythe, William Henry Belk: Merchant of the South, pp. 185-186:

“I just didn’t think I was good enough to join the church,” he explained recently. “I felt that a fellow to be a member of the church ought to be a mighty good person and I just didn’t think I was good enough.

“But when I was twenty-one years old and a grown man they had a revival in my mother’s church and I was going to the services. The Reverend A.W. Miller, the pastor of the First Presbyterian Church of Charlotte and a wonderful preacher, was doing the preaching. One night he preached an unusually powerful sermon. I still remember it clearly. He was preaching on the text, ‘God is love.’ During the course of the sermon he went over some of the excuses that people make for staying out of the church. One of them was that you’re not good enough. The preacher then went on to answer that argument.

“‘You say you are not good enough,’ he said. ‘The truth about the matter is that you are not good enough to stay out of the church. If you were perfect you wouldn’t need to be in the church. But you aren’t perfect, you need the cleansing blood of Jesus to make you fit to be a member of the church. For that reason you should come to Him and be saved and then you will be fit to join the church and strive to be a better man or woman.’

“It sounded like a pretty good argument to me. It settled the very point that had been bothering me all those years. I went up to the preacher that night, confessed my sins and accepted the Lord as my saviour, and joined the church. And I have never regretted that step I took.

“There’s much good in all churches, I think, and all of them are headed in the same direction. But I just like the Presbyterian brand best. It seems to me that Calvinism is the best developer of sound Christian character. I believe that it is likely, if a man follows it, to make him a strong, moral force in his community. My mother was a strong Presbyterian and I guess that has a lot to do with the way I feel about the Presbyterian denomination.”

His love for his denomination, as he indicates, is but another testimonial to the love he had for his mother and his eagerness to testify to her greatness.

The first Belk store was located in Monroe, North Carolina.

These successful businessmen were each committed Christians who were members of the Presbyterian Church. They applied Christian principles to their business operations and were successful in their endeavors despite (as the world might wonder) the fact that they closed their stores on the Lord’s Day. They also contributed philanthropically to their communities, and to the ministry and educational efforts of the church. For many decades these stores reflected the values of their founders, and that is a heritage worthy of remembrance.

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250th Anniversary Commemoration of the Westminster Assembly (1897)

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In May 1897, the General Assembly of the Presbyterian Church in the United States (Southern Presbyterian Church) convened in Charlotte, North Carolina, in part to commemorate the 250th anniversary of the Westminster Assembly. Moderator George T. Goetchius presided over the exercises which were organized by a committee consisting of Rev. Francis R. Beattie, Rev. Charles R. Hemphill and Ruling Elder Henry V. Escott. A memorial volume was published in recognition of the event, which included the text of an introduction, plus eleven addresses. This memorial volume may be read in full at our Compilations page. But now each of the men who delivered their addresses has their own page at Log College Press, including most of their known published writings.

• Francis Robert Beattie (1848-1906) - Beattie edited and wrote the introduction to the memorial volume, which includes an able historical framework to the work of the Assembly as well as a helpful bibliography of secondary source literature. The previous year he authored a valuable exposition of the Westminster Standards which is still in print today, and contains a 1997 biographical sketch by Dr. Morton H. Smith. Born in Canada, he served several years on the faculty of Columbia Theological Seminary in South Carolina, but in 1893 he joined the faculty at what is now Louisville Theological Seminary in Kentucky. He authored a number of works, and also served as an editor at The Presbyterian Quarterly and the Christian Observer.

• Henry Alexander White (1861-1926) - White served as a long-time Professor of History at Washington and Lee University in Lexington, Virginia, and is known for his biographies. His address was on the social and political historical context of the Westminster Assembly.

• Robert Price (1830-1916) - Price served as a Professor at Southwestern Presbyterian University in Clarksville, Tennessee (now Rhodes College in Memphis). His address was on the ecclesiastical situation in Great Britain at the time of the Westminster Assembly.

• Thomas Dwight Witherspoon (1836-1898) - Witherspoon was a beloved pastor in Virginia, Tennessee, Mississippi and Kentucky, and had previously served as Moderator of the PCUS General Assembly in 1884. His address on was the details of the Assembly itself - its place of meeting, how it was conducted, and who were the participants.

• Robert Lewis Dabney (1820-1898) - Dabney had previously served as Moderator of the PCUS General Assembly in 1870. A minister, chaplain, professor, author, architect, and farmer, Dabney’s broad experience made him one of the most respected theologians in 19th century America. His address was on the doctrinal contents of the Westminster Standards, as well as the necessity and value of creeds.

• Givens Brown Strickler (1840-1913) - Strickerl had previously served as Moderator of the PCUS General Assembly in 1887, and would later serve as a Professor at Union Theological Seminary in Virginia. His address was on the nature and usefulness of catechisms.

• Eugene Daniel (1849-1935) - Daniel was pastor at the First Presbyterian Church of Raleigh, North Carolina. Serving in his capacity as alternate for Benjamin Morgan Palmer, his address was on the theme of the connection between church polity, doctrine and worship in the Westminster Standards.

• James Doak Tadlock (1825-1899) - Tadlock served as President of King College in Tennessee. His address was on the relationship between the Westminster Standards and other Reformed creeds and confessions.

• Moses Drury Hoge (1818-1899) - Hoge served as pastor of the Second Presbyterian Church in Richmond, Virginia for almost 54 years. His address was on the relationship between the Westminster Standards and foreign missions.

• Samuel Macon Smith (1851-1910) - Smith served as pastor at the First Presbyterian Church of Columbia, South Carolina for many years. His theme was on the relationship of the Westminster Standards to current religious ideas and the needs of the future.

• John Franklin Cannon (1851-1920) - Cannon served as pastor of the Grand Avenue Presbyterian Church in St. Louis, Missouri, and went on to serve as Moderator of the PCUS General Assembly in 1899. His address was on the influence of the Westminster Standards upon the individual, the family and upon society, with particular reference to the Christian Sabbath.

• William Michael Cox (1859-1940) - Judge Cox of Baldwyn, Mississippi was the only ruling elder to address the assembly in this memorial commemoration. He served as a justice on the Mississippi Supreme Court. His address was on the contribution of Westminster to the cause of civil liberty and civic government.

The combined contributions of each of these men constitute a profound, informative and enduring tribute to the legacy of the Westminster Standards. Students of church history in the early 21st century, and those who love the Presbyterian church standards of the 17th century, will find much to glean in these memorial addresses from the late 19th century. Read them all together or individually, but be sure to take note of this valuable resource for your Westminster studies.

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Charles Hodge: He cares for the sparrows

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Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them (Matt. 6:26).

Charles Hodge, in an autobiographical reminiscence about his childhood, teaches us how we all ought to live if we would but remember that God cares for the birds of the air, and even more so for His beloved children.

Our early training was religious. Our mother was a Christian. She took us regularly to church, and carefully drilled us in the Westminster Catechism, which we recited on stated occasions to Dr. Ashbel Green, our pastor. There has never been anything remarkable in my religious experience, unless it be that it began very early. I think that in my childhood I came nearer to conforming to the apostle's injunction: "Pray without ceasing," than in any other period of my life. As far back as I can remember, I had the habit of thanking God for everything I received, and asking him for everything I wanted. If I lost a book, or any of my playthings, I prayed that I might find it. I prayed walking along the streets, in school and out of school, whether playing or studying. I did not do this in obedience to any prescribed rule. It seemed natural. I thought of God as an everywhere-present Being, full of kindness and love, who would not be offended if children talked to him. I knew he cared for sparrows. I was as cheerful and happy as the birds, and acted as they did. There was little more in my prayers and praises than in the worship rendered by the fowls of the air (A.A. Hodge, The Life of Charles Hodge D.D. LL.D., p. 13).

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Christians love one another: John Black's sermon on Church Fellowship

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By this shall all men know that ye are my disciples, if ye have love one to another (John 13:35).

While it is to be deplored that there is ecclesiastical division amongst the churches of Christ throughout the world, who hold to different creeds, and church unity is a thing to be earnestly desired and prayed for, yet such unity must begin with love. If there is such love — which itself is the gift of God — then there is hope that barriers to unity will be overcome in the Lord’s great mercy.

A sermon preached at the opening of the 1816 Synod of the RPCNA by John Black (1768-1849) on Christian Fellowship acknowledges the reality of ecclesiastical barriers to full, unhindered communion, but speaks profoundly of the love of the saints, that basic building block needful for unity. It is worth pondering Black’s words on this point; they are timeless because this essential Biblical truth is timeless.

All real Christians love one another. They all love Christ, and cannot but love all who bear his image. And this is the characteristic mark of all who love him — they have his Father’s name written in their foreheads. All such will delight to mingle their voices, their hearts and affections, in religious exercises. They will speak of Christ — of the wonders of his love, and the wonders of his grace, with pleasure and delight They will join in his praises. They will talk together in recommending him more and more. The theme is inexhaustible. They will unite in addressing him, for they love prayer, and they have one heart. One spirit actuates them.

We must ask ourselves this as we pray for unity among the saints of God: do we love one another? If the answer is yes, the path is laid before us and, by the grace of God — notwithstanding the need for union based on truth and not error — that love will find its outward expression in the unity of the visible church. If the path is to begin somewhere, it must begin with the words of Christ, who said that they will know us to be Christians for our love to one another.

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Get to know Nathaniel S. McFetridge

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Having benefited over the years from a little book titled Calvinism in History — Loraine Boettner spoke highly of it in his own classic The Reformed Doctrine of Predestination — by Nathaniel Smyth McFetridge, this writer had little information at first about the author and was curious for more. From a combination of sources, we have gleaned details about this fascinating Presbyterian minister who died quite young.

Wayne Sparkman at the PCA Historical Center wrote a biographical sketch, which provides very helpful information, including a partial bibliography. Other information has been assembled from ecclesiastical and genealogical records and publications from colleges with which he was associated. There is much more that we wish we had — for example, a photograph, and a few more of his known published writings. But we have discovered where he was laid to rest, among other details of interest. It is hoped that we will learn more over time, but below are some fresh brush strokes which will attempt to paint in some measure the picture of his life, and to supplement material that Dr. Sparkman has previously published.

McFetridge was born in Ardina, Dunboe Parish, County Derry, Northern Ireland on August 4, 1842. His family came to America when he was but a child, and they settled in Catasauqua, Pennsylvania. He studied at Lafayette College in Easton, Pennsylvania, and retained ties to the school after he graduated in 1864. It was in that year that his prize-winning essay on the Prologue to Chaucer’s Canterbury Tales was published. He split the Fowler Prize with another student (who won $20, while he won $10) for his introductory study of the great classic. Recently, this writer obtained a copy and uploaded pictures of the text for readers who may wish to read young McFetridge’s insights into Chaucer.

Our author tells us in the preface to Calvinism in History that he benefited greatly in his later studies at Western Theological Seminary in Pittsburgh under A.A. Hodge, which he regarded as one of the greatest blessings of his life. McFetridge graduated from seminary in 1867 and was ordained into the ministry by the Presbytery of Erie (PCUSA) soon after, being installed the following year as pastor of the First Presbyterian Church of Oil City, Pennsylvania. Married in 1868 to Jane Sutton, the McFetridges had four daughters and one son. He wrote to the Lafayette Monthly in March 1872 that he contemplated leaving the Oil City pastorate, but was persuaded to stay. In 1874, however, he transferred his credentials to the Presbytery of Philadelphia, North and became pastor of the Wakefield Presbyterian Church of Germantown, a neighborhood in northwestern Philadelphia. Dr. William C. Cattell, President of Lafayette College, gave the charge to the pastor on December 10, 1874.

Regarding his ties to Lafayette, it was reported in the July 1, 1871 Lafayette Monthly that Rev. McFetridge read a poem of his own composition titled “Peace” and offered the closing prayer at Alumni Society meeting held the day before commencement exercises. A hymn composed by McFetridge was published in January 1873 Lafayette Monthly titled “Jesus is Born.” The same periodical reported on January 1, 1879 that McFetridge presided over an alumni dinner, “with a quiet dignity and grace becoming the occasion, and introduced the speakers in a very happy manner,” with Dr. Cattell sitting at his right hand. In 1879, after the death of William Adamson, who served on the Lafayette Board of Trustees, Rev. McFetridge delivered a commemorative sermon. The February 1, 1880 Lafayette Journal informed its readers that McFetridge was recently elected to fill the vacant seat on the Board of Trustees, and also mentions that in 1878 he delivered the annual sermon before the Brainerd Society and the Christian Brotherhood.

In February 1881, McFetridge was seriously injured in a train accident, an event alluded to in the July 1, 1881 Lafayette Journal’s description of commencement exercises at which he was asked to speak but declined due to his injuries. He was spoken of as the man “whom steam engines can not crush.” He did pronounce the benediction at an oratorical contest as reported in the March 1, 1883 Lafayette Journal. The December 1883 Lafayette College Journal published a dispatch by McFetridge which reported on the departure from New York of Dr. Cattell and his family on board the steamship SS Servia bound for Liverpool, England. The warmth of his affection for Lafayette’s President is most apparent in his praise of the man. McFetridge’s Calvinism in History — which originated in lectures delivered at Wakefield Presbyterian Church in 1881 and which was published in 1882 — is dedicated to Cattell.

On the occasion of Martin Luther’s four hundredth birthday, in 1883, at the Presbyterian Church in Abington, Pennsylvania, Rev. McFetridge, along with Robert Ellis Thompson, gave an address in commemoration of “The Dear Man of God: Doctor Martin Luther of Blessed Memory.”

After eleven years at Wakefield, McFetridge resigned from his pastorate (due to his impaired health, we are told by Francis B. Reeves in his historical sketch of Wakefield Presbyterian Church) and was elected in early 1885 to fill the position of chair of Greek, Anglo-Saxon and Modern Languages at Macalester College in Minnesota, and had joined the faculty there by the autumn of that year.

An 1887 memorial tribute by Macalester College informed its readers that after a brief but much beloved tenure, Rev. McFetridge entered into glory on December 3, 1886 at the age of 44. It is thought that the injuries suffered from the train accident several years before they took their final toll on his body. Although he died in St. Paul, Minnesota, he was buried at the Shenango Valley Cemetery in Greenville, Pennsylvania, where his wife and at least two daughters were later laid to rest as well. A memorial window at Wakfield Presbyterian Church was given by his wife (where also artwork by a Japanese student who once lived with the McFetridges was presented). As described by his colleagues at Macalester, he was an inspiration as a teacher, minister of the gospel and friend:

As members of the Faculty, we were strangers when we met; but very soon our departed brother won the esteem and confidence of us all. No less did he win that of the students. As a professor, he was scholarly. careful and diligent in his work. He had the aptitude for teaching in a high degree. He exacted careful and diligent work from the students. Though a constant sufferer, he did not spare himself, and he had small patience with idleness and inattention on the part of any in his classes. When he led the college in morning prayers, his confessions of human frailty and sin, and his pleadings with our Heavenly Father for grace and strength to bear us through the duties of the day, were peculiarly touching.

As a member of the Faculty, he was prudent in counsel, firm in the maintenance of right, faithful to the best interests of the College, and courteous to his brethren.

As a preacher, he was remarkably clear in exposition and impressive in manner. He delighted especially in commending the love, the patience and the faithfulness of Christ, and was never happier than when so engaged.

He was a man of sprightly temperament, of genial and kindly disposition. His intellect was fine, his culture high, his views broad, and his spirit catholic. He was eminently patient in suffering and we who never saw him free from it, know how his brightness and hopefulness and faithfulness in the midst of it, enforced the lesson of Christian joy in submission to the Father's will, with "patient continuance in well-doing," upon all about him.

The writings of Nathaniel S. McFetridge that we have assembled thus far are available to read at his page here. His enduring Calvinism in History is there to read, along with a few other writings referenced above. We hope to add more eventually. From these and other materials we have gleaned that he was a well-respected, indeed beloved, pastor, teacher, friend and family man. Although details of his life are fewer than we would wish, we have sketched some aspects which reveal him to be a poet, a correspondent, a loyal college alumni, and a scholar. He was a man of humility too, and who looked to Christ in the midst of his personal physical suffering; and all of these qualities are evident in his writings and in the testimonials about him by others. He was a candle that burned brightly and briefly, yet the illumination of his life and legacy continues to shine.

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Uncle Jeremy's "Sowing the Seed"

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Cast thy bread upon the waters: for thou shalt find it after many days (Eccl. 11:1).

Among the writings of “Uncle Jeremy” — as United Presbyterian minister Jeremiah Rankin Johnston (1836-1890) signed letters to children which were published in the Youth’s Evangelist — is a collection of devotional poems which reveal his artistic side. Published posthumously by his friend James A. Grier, the poems — as well as sermons, addresses and biography of Johnston — are a delight to read. Here is one extract for consideration on a Sabbath afternoon.

Sowing the Seed

Let your seed be sown in the morning;
While the stars are still in view,
While the leaves are wet with dew;
And watch for its verdant adorning,
As you humbly wait and pray
In the coming sunny day.

Let it scattered be at the nooning;
When the sky is all aglow,
When the tender breezes blow;
And think in your happy communing,
Of the day when it shall spread
All its beauty o’er your head.

Let ev’ning forbid to withhold it;
As the air collects its chill,
As the shadows cloud the hill;
And trust, as the earth shall enfold it,
That its golden sheaves shall stand
In the singing reaper’s hand.

But the see is His that you’re sowing;
From His hand distill the rains
That shall multiply your grains;
And from Him is the love bestowing,
That at last shall glory shed
On the happy sower’s head.

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