B.B. Comegys on the Christian family's library

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Books are the windows through which the soul looks out. A house without books is like a room without windows. No man has a right to bring up his children without surrounding them with books, if he has the means to buy them. It is a wrong to his family. He cheats them. Children learn to read by being in the presence of books. The love of knowledge comes with reading and grows upon it. And the love of knowledge, in a young mind, is almost a warrant against the inferior excitement of passions and vices. . . .A little library, growing larger every year, is an honorable part of a young man's history. It is a man's duty to have books. A library is not a luxury, but one of the necessaries of life. — Henry Ward Beecher

A prominent and successful Philadelphia banker, a ruling elder, and one of the key individuals who led the Presbyterian Church to officially embrace the liturgical calendar, Benjamin Bartis Comegys was also a great lover of books. He amassed a great personal library and published a fascinating Tour Round My Library (1893), which reflects the philosophy of Henry Ward Beecher above, which Comegys quoted.

In this little book, Comegys proposes to give the reader a “chatty” description and tour of his personal library, setting the stage first with his ideas about the value of building a good, solid library for the Christian family. In the preface, he writes:

There are few lives so busy that some intervals cannot be found for the indulgence of a taste for art, science or literature. For most of my life I have been engaged in an occupation laborious, exacting and full of responsibilities. But from my early youth I have been a lover of books, and though I make no claim to scholarship, the cultivation of a taste for general literature has been one of the chief pleasures of my life. The companionship of books has been, and is, among my most cherished companionships, and I love them as I love my friends.

The love of books has led me to the gathering of some such as I cared most to have, and which were within my means; and the “intervals,” which have always been the evenings, have given me opportunities for reading and sometimes for writing.

True to the adage of Augustine (quoted by John Calvin in his Preface to the Institutes) — “I profess to be one of those who, by profiting, write, and by writing profit.” (Augustine, Epist. 7.) — Comegys was not only a reader but a writer, many of whose published works have recently been added to Log College Press.

Comegys also writes that the study of the Scriptures was a major goal in the building of his library as he acquired Bible commentaries and ultimately taught a class on the Bible. “Yet in a well-selected library that part ordinarily is the most valuable which contains books written to interpret the Holy Scriptures.” His body of published writings reflects a particular interest in both contributing to the work of the church, and to teaching and counseling the young.

A library bought for the purpose of filling a room, large or small, with books, even if well selected as to authors, subjects and binding, is not a library in the truest and best sense. A library for the family should be the growth of many years. Begun with a few books over the mantel shelf, and growing to fill a cupboard or two, then overflowing to some temporary shelves, it grows until a bookcase is needed; then another and another, until the room itself scarcely contains its treasures. Children must be provided with books, picture-books at first, then stories well chosen, then histories, such as the admirable series of histories and biographies by the Abbotts; then large histories, then fiction, then poetry, then books for Sunday reading, of which there is a vast field most attractive: for a household that is brought up to make a distinction between Sunday reading and every-day reading, will be none the worse for it when the children are grown, even if some people do sneer at such a distinction; then polite letters generally, then books of reference, never intended to be read, then dictionaries, then encyclopedias.

A library formed on some such plan, the needs of the family being the motive for getting the books, may be years and years before its accumulations are large; but every book so purchased will have a history of its own, every book will be loved for its own sake, its author will somehow become as a personal friend and visitor in the house — and no book, the reading of which would bring a blush to the cheek if read aloud, will find a place in that library.

The value of a library does not depend on the number of books it contains. The readers of “Ten Thousand a Year,” Dr. Warren’s charming novel, will not fail to recall the attempts of Tittlebat Titmouse to gather a library. This ridiculous character was, in this quest, a type of man whom some of us have seen in our country.

Comegys goes on to discuss principles of wisdom in the selection of the best books in various genres of literature, history and theological study, highlighting some of his favorite and most relied-upon. He also speaks to the reader about the joy of traveling via books without even leaving one’s library. And in a sense he takes the reader to places far and near, through ages of time long and short, by means of a little “tour round my library.”

Our tour guide then writes:

But first let me describe the room which I call my library. An irregularly shaped room with a deep, wide bay-window on the south and another window down to the floor: a deeper alcove and two windows on the north: the shelves on the west side broken by a wide fire-place and a mantel reaching almost to the ceiling, and a fine old German cabinet: a room wainscoted throughout with wood; no plaster, paint or paper; the ceiling of dark yellow pine set in deep panels, with pendants of dark walnut.

The spaces between the windows and all the rest of the wall are covered with shelves — the highest range being within easy reach, and over the shelves are placed busts of some of my favorite authors. In the middle of the room is the broad, strong table, that can bear any load of books — so firm that it does not shake under its sometimes heavy load. Across one corner of the room, quite away from the doors and the fire-place, is a most tempting lounge, with its pillows, the other furniture being the easy armchairs, all leather-covered, and the chair without arms, but with nearly straight back, which is always drawn up to the table, and which is my work-chair.

A glimpse of the library of B.B. Comegys.

A glimpse of the library of B.B. Comegys.

The writer almost becomes a poet, reflecting the poetic treasures found in his library, as he paints a picture with words. In following chapters, Comegys waxes nostalgically about special books, favorite authors and places to which he has traveled. Speaking of Sir Walter Scott, he is transported — along with the reader — to places in Scotland where Scott once lived, and where Comegys has traveled — to relive memories and experiences. The books on his shelves act in effect as a time travel device.

A second view of Comegys’ library.

A second view of Comegys’ library.

Other chapters follow which speak of authors such as Rev. John Todd (1800-1873) and Arthur Penrhyn Stanley (1815–1881), Dean of Westminster. The author is “chatty,” as he said, when telling us of the authors who have impacted him and which grace his library.

Third view of Comegys’ library.

Third view of Comegys’ library.

A library, in the view of Comegys, is a place where family, art, comfort, and edification unite, grow together, and leave deep and warm impressions that stir the heart, mind and soul. The Christian reader — even in the 21st century — will benefit from this remarkable tour of a library, which was so notable that it founds its way to the Smithsonian.

Comegys Collection
In 1966, the Smithsonian's Museum of History and Technology (now the National Museum of American History) set up an exhibition which featured the 19th-century library room of Benjamin B. Comegys (1819-1900), president of the Philadelphia National Bank, with the original wall panels, books, objects, and other furnishings. The exhibition was taken down in 1984 and the books were transferred to the Smithsonian Institution Libraries' Dibner Library. The works in this collection reflect the particular interests of Benjamin Comegys: religious and moral subjects, titles in English literature, and youth education. As it gives insight into the social and cultural concerns of the era, the Comegys collection is an important research tool to Museum staff and historians in general. The collection also contains a number of extra-illustrated books: works containing illustrations bound into the existing pages that contained images relevant to the text. This interesting aspect of book collecting became quite popular in the 1800s.

Even in the age of digital books — which we love at Log College Press, and strive to assemble for the benefit of our e-readers, along with our hardcopy publications — there is something special about the type of library that Comegys describes. Whether one’s library is a good collection of paper or digital writings, the goal of edifying the family is a timeless principle that Comegys articulates and represents. Not every library will look like his, and his Anglican leanings show in many of his particular selections, but all Christians do well to heed his general advice on how to build a good family library. Come and take that tour with Comegys here.

Tenney's Souvenir of the General Assembly

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

At the outset, it will be noted that the Souvenir of the General Assembly of the Presbyterian Church U.S. (1924), compiled by Samuel Mills Tenney, and pictured here, is not yet available to read at Log College Press. But this little volume has proven so useful in our research that we wish to highlight it today.

Tenney, Samuel Mills, Souvenir of the GA Title Page cropped.jpg

The book is simply a collection of biographical sketches of persons associated with the Southern Presbyterian Church. Beginning with Francis McFarland (who called to order the first General Assembly meeting on December 4, 1861 in Augusta, Georgia) and ending with Hallie Paxson Winsborough (superintendent of the Woman’s Auxiliary of the PCUS), almost 100 individuals are highlighted, providing an introduction to the leaders of the denomination — many of them General Assembly moderators, but also other officers, missionaries and other notables figures — with both illustrations and a record of their doings and published writings.

For many weeks we have been combing the pages of this little book and it has led us to names and places and books and articles of great interest. Now we can say that every individual highlighted in the book can be found at Log College Press, although the work of adding all of their published writings is still ongoing. The historical, biographical and literary rabbit trails have been most profitable, leading to dozens more individuals added to Log College Press than are listed in the book itself. Missionaries to Asia, Africa, Mexico and other parts of the world have been added. Family members of C.W. Grafton and other worthies have been added. Photographs have been added. Secondary sources have been added. After studying the pages of Tenney’s Souvenir, Log College Press has grown, expanded and profited by careful attention to the contents therein.

We are thankful for the labors of Samuel Mills Tenney, and others (such as Wayne Sparkman and Barry Waugh), who have done much to highlight the names and writings of Presbyterian worthies of the past. Their efforts have helped us shine a light on people worthy of remembrance.

Who was Miss Annie E. Wilson?

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Here is a question for our readers: Who was Miss Annie E. Wilson?

We know a few things about her, and there is still much that we do not know. Perhaps some of our readers can enlarge our understanding of this late 19th and early 20th century Presbyterian author. Let’s start with what we know so far.

Along with Isabella M. Leyburn Ritner, Wilson co-edited (and contributed various articles to) Electra: A Belles Lettres Monthly For Young People in 1883-1884. That volume notes:

Miss Wilson is the grand-daughter of the late Professor S.B. Wilson, D.D., of Union Theological Seminary, Va., and Miss Leyburn is the daughter of the late Rev. Geo. W. Leyburn, who laid down his life in mission service in Greece.

Wilson, Anneliza Carruthers signature photo.jpg

She was a prolific writer. From 1883-1915 we have compiled at least 12 separate published writings by her, and we know of additional works by her as well. She was educational works for youth, historical fiction, articles, short stories and more.

She lived in Louisville, Kentucky, and it is thought that she worked as a Presbyterian Sunday School teacher there.

She is identified by various sources as Anneliza Carruthers Wilson. Annie E. Wilson was the pen name under which she published. Sometimes she has been referred to as Ann Eliza Carruthers Wilson.

From the introduction to Webs of War in White and Black, it would appear that she was teaching near Farmville, Virginia around 1913.

T.C. Johnson, in his 1897 review in the Union Seminary Magazine of Wilson’s True Story of a Jewish Maiden (not yet available on LCP), described her work as “a useful gift” to the church. The Presbyterian and Reformed Review for January 1900 described her 1898 volume titled The Family Altar as encompassing “some wise instructions as to the management of household worship.”

We do not yet know when and where she was born or died or is buried, despite extensive ancestral research. We are hoping that a reader may yet provide that information to us. We are also lacking a picture of Anneliza Carruthers Wilson, aka Miss Annie E. Wilson. But we do have her signature.

Meanwhile, take a look at her page at Log College Press and peruse the works by her which we have assembled thus far. She was a gifted writer with a heart for educating the young especially, helping families, and for the conversion of unbelievers to a saving faith in Jesus Christ. A number of her books have been reprinted in the modern era. We are thankful to know her, and hope to get to know her better.

Homer McMillan on the importance of keeping the Sabbath holy

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

In his noteworthy volume “Unfinished Tasks” of the Southern Presbyterian Church (1922) — published almost 100 years ago — Homer McMillan, Secretary of the Executive Committee of Home Missions for the Presbyterian Church in the United States, highlighted an important area of concern and focus for the work of Christ’s Church.

The maintenance of the Christian Sabbath lies at the root of all national morality and civil liberty. The Sabbath is the only safeguard of religion, and religion is the surest stay of the State. John Ruskin said that the thirty minutes on Sunday when the man of God stands forth to speak to ignorant and sinful men are the most important thirty minutes known to society and civilization. About one hundred and fifty years ago Voltaire prophesied that before the close of that century Christianity would have disappeared from the face of the earth. He advised his followers that if they would destroy Christianity they must begin with the Christian Sabbath. Christianity and the Sabbath stand or fall together.

''The rule is, where there is no church and no churchgoing there is no Sabbath, and where there is no Sabbath and no Sabbath-keeping there is no religion, and where there is no religion there is no God, and where there is no God there is no conscience, and where there is no conscience there is no respect for the rights of men, and where there is no respect for the rights of men there is no security for life or property. Now take religion, God, conscience, respect for the rights of men, and protection of life and property out of the American republic, and just how much of what is left would be worth having?"*

A reliable authority states that four million people in this country are making merchandise of the Lord's Day, and that twenty times that number spend the day in mere worldly pleasure-seeking. Well may we cry out for America, as Pope Pius said concerning France in his day: "Lose not a day, not even an hour, nor even a moment; go and tell France that if she would be saved she must return to the sanctification of the Lord's Day." When the Sabbath is gone, honesty is gone, justice is gone, and that which has been our nation's glory is gone.

* Dr. David Gregg, ''Makers of the American Republic."

How crucial is the keeping holy of the Lord’s Day, or Christian Sabbath? Of the highest importance, according to Homer McMillan. It is the Fourth Commandment of the Decalogue and in some sense a bridge between the first and second tables of the law, having reference both to the honor and worship of God, and to the good of mankind. May McMillan’s words serve to remind us of the great importance of sanctifying the Lord’s holy day.

To live forever with our Savior: A poem by J.F. Bair for a snowy day

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isa. 1:18).

On a snowy day, one cannot help but remember the words of the prophet Isaiah. John Franklin Bair (1867-1951) was also mindful of this verse in a selection from The Complete Poetical Works of Rev. John Franklin Bair (1907).

I Live to Thee My Savior

Jesus, I will forever live
To thee my Savior and my Lord,
Who doth to ev'ry sinner give
Comfort and joy through thy blest Word.

E'en though my sins as scarlet be
And I by them am plunged in woe,
Still thy blest Word doth say to me,
They shall be made white as the snow.

Thanks be to thee, O God, for this
Blessed assurance thou dost give,
That I with thee in joy and bliss ,
In heaven shall forever live.

To thee, O God, the Father, Son,
And Holy Spirit, blessed three,
One God in three and three in one,
Be glory through eternity.

Baird on harmonizing differences among Christians

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Samuel J. Baird (sometimes known as Mr. Polity) writes in his ecclesiastical catechism, The Church of Christ: Its Constitution and Order (1864):

§ 272. Is the Church actually organized upon the scriptural model?

The ignorance, blindness, and corruption which still infect the best and purest Churches, have caused errors and divisions which mar the symmetry and unity of the body of Christ. Nor will it be otherwise until the promised day when the Spirit shall be poured out, when all shall know the Lord, and the watchmen shall see eye to eye. 1 Cor. xi. 18, 19, — "heresies," — Original, "sects;" Isa. lii. 8.

§ 273. May the order of the Church be disregarded for the sake of Christian union?

Any neglect or violation of the order of God's house is a transgression of the law of Christ, by which that order is established, and a disregard of the authority of his Spirit, by whom it is attested in the Word. It cannot, therefore, inure to the unity of the Spirit, which is the only bond of peace, and without which no other union is of any value. It tends, not to edification, but to destruction.

1 Tim. iii. 15; 1 Cor. xi. 34; xiv. 40; Tit. i.5; Eph. iv. 3; Isa. lxiii. 10; Rom. xvi. 17.

§ 274. What then is the present duty of Christians with respect to union?

It is the duty of Christ's people, as much as in them is, to harmonize differences by the light of revelation; and whereunto they have already attained, to walk by the same rule and mind the same things; whilst they adhere, as closely as possible, to the revealed constitution of the Church; as well as to the Scriptural doctrines of grace.

1 Cor. i.10; iii. 3; Phil. iii. 16; 1 Tim. iii. 15; 2 Tim. iii. 16, 17.

How Christians ought to strive for unity in the Spirit of God! A needful reminder among the ecclesiastical splits of the 19th century, and even more so in 21st century America.

Log College Press - Where Do I Start?

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

When Log College Press began around three and a half years ago, in July 2017, it was conceived as a project to help make accessible to 21st century Christians the wisdom of American Presbyterians from an earlier era.

THE PAST IS NOT DEAD. 
PRIMARY SOURCES ARE NOT INACCESSIBLE.
18TH-19TH CENTURY AMERICAN PRESBYTERIANS ARE NOT IRRELEVANT.

This is what we believe. In the age of digitized books, we have all been blessed to rediscover authors and works that have laid dormant and gathered dust on library shelves. We have now republished thirteen works by early American Presbyterians, and our website is currently closing in on 10,000 published (and sometimes manuscript works (free PDF files) by the same. With such a growing volume of primary source material, it can be a bit overwhelming for a first-time visitor to the site. Besides our bookstore and our secondary source bookstore pages, following up on an earlier post in this vein, we have introduced a new page for visitors called Where Do I Start? If you are new to this site, or to American Presbyterianism, be sure to check out this new page, which highlights the some of the most notable works of some of the most notable American Presbyterians. It is but an introduction. We continue to grow and hope you will continue the journey with us. “Tolle lege!”

The Underground Railroad at Log College Press

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Reformed Presbyterian minister William Sommerville once wrote that “The Bible does not discourage the slave from making his escape; and the underground railroad is built in the very spirit of God's counsel” (Southern Slavery Not Founded on Scripture Warrant, p. 5). The Underground Railroad — an informal system whereby “agents” and “stations” comprised an avenue of escape for American slaves in bondage — was a tool employed by many in the North to aid slaves seeking freedom, including Presbyterians, and very often, Reformed Presbyterians (Covenanters).

Among the resources found here at Log College Press, there are many perspectives on the slavery issue which were held by 19th century century Presbyterians in various parts of the country. Today’s post focuses on those who were supportive of, active on, or otherwise connected to the Underground Railroad. We highlight a few here in alphabetical order, although more could be mentioned.

  • Caroline Still Anderson — Caroline was the wife of Matthew Anderson, pastor of the Berean Presbyterian Church of Philadelphia, and daughter of William Still, whose book on the Underground Railroad is a valuable record of material Caroline’s father is sometimes known as “The Father of the Underground Railroad,” and he helped over 800 slaves escape to freedom.

  • Titus Basfield — Basfield, a former slave, studied at Franklin College, New Athens, Ohio, an institution founded by John Walker, Presbyterian minister and abolitionist, which was a haven for those traveling on the Underground Railroad. A friend and classmate of his, John Bingham, was the principal author of the Fourteenth Amendment to the U.S. Constitution.

  • Philo Carpenter — Carpenter was a Chicago pharmacist and abolitionist. His home was a station on the Underground Railroad, and it is reported that he helped approximately 200 slaves reach freedom, often by rowing them across Lake Michigan to Canada by night.

  • Theodore Ledyard Cuyler — Cuyler was an outspoken abolitionist, and it is reported that his Brooklyn, New York congregation — the Lafayette Avenue Presbyterian Church — was a hiding place for escaped slaves seeking freedom.

  • Alexander Dobbin — Dobbin was a Covenanter who helped found the first Presbytery of the Reformed Presbyterian Church in America, and later, the Associate Reformed Presbyterian Church. He died in 1809, but his house, located at the site of the 1863 Battle of Gettysburg, endured, serving as a waystation along the Underground Railroad.

  • James Faris — A Covenanter minister from South Carolina, he attempted to have the South Carolina legislature pass a law which would encourage emancipation, but failed. After moving to Bloomington, Indiana, his home became a waystation on the Underground Railroad.

  • Amos Noe Freeman — Freeman was an African-American Presbyterian minister, who was also a conductor along the Underground Railroad at his congregation in Portland, Maine.

  • Henry Highland Garnet — Garnet was an African-American Presbyterian minister who was born into slavery, but escaped with the aid of others, including Underground Railroad stationmaster Thomas Garrett.

  • William Hayes — Hayes was a Covenanter layman who aided slaves in Illinois who were escaping to freedom. He was successfully sued in 1843 by a neighbor, who objected to Hayes’ role in the escape of his slave, Susan “Sukey” Richardson. The well-documented story of that lawsuit and Hayes’ heroic role in the freedom of many slaves is told by Carol Pirtle, Escape Betwixt Two Suns: A True Tale of the Underground Railroad in Illinois (2000).

  • Erastus Hopkins — Hopkins was a Presbyterian minister who was active politically in the Free-Soil Party. His home in Northampton, Massachusetts has been documented as a waystation along the Underground Railroad.

  • John Black Johnston — A Covenanter minister, Glasgow reports that Johnston “was a fearless advocate of the cause of the slave, and was a distinguished conductor on the ‘Underground Railroad.”

  • James W.C. Pennington — Pennington was a “fugitive slave” who escaped by means of the Underground Railroad before later becoming a Presbyterian minister and an outspoken abolitionist.

  • John Rankin — Rankin was a Presbyterian minister and an active conductor on the Underground Railroad in Ohio. It was Rankin’s account — given to Calvin Stowe — of Eliza Harris’ 1838 escape to freedom that inspired the character Eliza in Harriet Beecher Stowe’s Uncle Tom’s Cabin (see below). It is reported that when “Henry Ward Beecher was asked after the end of the Civil War, ‘Who abolished slavery?,’ he answered, ‘Reverend John Rankin and his sons did.’"

  • Thomas Smith — Smith was a Covenanter layman who Bloomington, Indiana home was a station on the Underground Railroad.

  • Calvin & Harriet Beecher Stowe — Calvin was a Presbyterian minister, and his wife Harriet achieved fame with the publication of Uncle Tom’s Cabin (1852), a fictionalized account of a slave who escaped on the Underground Railroad. The Harriet Beecher Stowe House in Brunswick, Maine is officially part of the National Underground Railroad Network to Freedom.

  • Theodore Sedgwick Wright — Wright was an African-American Presbyterian minister who studied (and suffered — see his 1836 letter to Archibald Alexander) at Princeton. His home in New York City was a waystation for the Underground Railroad.

These connections to the Underground Railroad at Log College Press may serve to whet the appetite for further study of a fascinating and heroic chapter in American history, and shows how passionately some Presbyterians felt about the cause of freedom for those bondage.

The Presbyterian scientist and educator who hastened the end of World War I

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Henry Louis Smith (1859-1951) was the son of Rev. Jacob Henry Smith (1820-1897), as well as the brother of Rev. Egbert Watson Smith (1862-1944) and Charles Alphonso Smith (1864-1924), a noted educator. Henry was also a Presbyterian ruling elder, and a scientist. He served at Davidson College in Davidson, North Carolina as a professor of natural science (physics and astronomy), where he pioneered the development of x-rays, before becoming the institution’s ninth president in 1901. From 1912 to 1930, Henry served as president of Washington and Lee University in Lexington, Virginia. Nicknamed “Project” for his many creative ideas, one in particular perhaps saved many lives.

In 1918, the National Security League offered a reward for the best method of distributing Allied propaganda over Germany to reach the people directly with the message that the World War was being waged by Allies not for conquest but for freedom. Dr. Henry L. Smith’s studies of gas-filled balloons and wind currents lead him to propose that such a message could be attached by string to many colored paper and rubber balloons filled with coal gas and hydrogen which, when released at the right time and place, would travel behind enemy lines to achieve the desired objective. Millions of such balloons were released into the air — with attached leaflets containing President Woodrow Wilson’s speeches, news from America and statements about the causes of the conflict from the American perspective — and did in fact reach their goal, as it was reported that when German soldiers surrendered, eight out of ten carried those messages with them. The President later credited Dr. Smith with substantially shortening the war. Dr. Smith told others later with a smile that he used the reward money to purchase his first car, not as a college student, but as a college president.

Dr. Smith’s scientific studies in this matter served the interests of diplomacy, and although not well-known today, deserve to be remembered as a contribution to world peace. His brother Egbert wrote in 1915 of the world-wide obligation that Christians have to promote the interests of the gospel.

The Bible declares over and over again that we are put in trust with the gospel for the world. The unsearchable riches of Christ we do not hold as a piece of private property, but as a trust fund for the benefit of all nations. The Bible calls us not owners, but trustees, stewards, of the grace of God. To neglect a task is one thing, to betray a trust is a far darker thing, whose punishment is that of the unfaithful steward whom his lord put out of the stewardship.

We don’t always know what sort of mark we will leave on the world, but we do well to remember the words of Samuel Davies, who wrote,

Whatever, I say, be your Place, permit me, my dear Youth, to inculcate upon you this important instruction, IMBIBE AND CHERISH A PUBLIC SPIRIT. Serve your Generation. Live not for yourselves, but the Publick. Be the Servants of the Church; the servants of your Country; the Servants of all. Extend the Arms of your Benevolence to embrace your Friends, your Neighbors, your Country, your Nation, the whole Race of mankind, even your Enemies. Let it be the vigorous unremitted Effort of your whole Life, to leave the World wiser and better than you found it at your Entrance.

Girardeau on "the corner-stone of the Presbyterian system"

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture (Westminster Confession of Faith 21:1).

When John L. Girardeau addressed the Synod of South Carolina at Purity Presbyterian Church, in Chester, S.C., on October 24, 1885, one particular point that he made resonates even today. We are ever prone to “relax” our principles and let our guard down in matters which are of the utmost importance. And as John Calvin has said, that how God is worshipped is the primary component of the substance (or essence) of Christianity itself (The Necessity of Reforming the Church), it is understood that the mode of Christian worship is indeed of the utmost importance. Hear Girardeau’s words then, as quoted by John T. Chalmers in his essay on Ten Reasons Why the Associate Reformed Presbyterian Church Adheres to the Exclusive Use of the Inspired Psalter in the Worship of God (1900).

We are, in some respects, relaxing in our adherence to the great principle, that whatsoever is not explicitly commanded in the Scriptures, or cannot be deduced from them by good and necessary consequence, is forbidden — a principle which may be characterized as the corner-stone of the Presbyterian system. We have professedly, appropriated it as ours. In the department of doctrine it has been maintained by us, and in that of government progress has happily been made in its application. But in the department of worship there is a growing tendency to slight it, and the experience of the Church has proved that its abandonment in one sphere is sure to produce its relinquishment in others. There is imminent danger just here, and it is the solemn duty of the young men of this Synod to subject this controlling principle, for which our fathers contended unto blood, to a full and careful study, and then fearlessly to give it that thorough-going application which its supreme importance demands. If not, as surely as water runs down hill, so surely will our Church lapse into defection from her venerable testimonies.

It is not claimed that Girardeau himself adhered to exclusive psalmody as Chalmers did (Girardeau did adhere to a cappella worship). But the words of Girardeau here are consistent with what the Westminster Confession of Faith teaches, which all Presbyterians affirm, in one version or another. In the worship of God, only that which is commanded or may be legitimately deduced by good and necessary consequence is acceptable to Him. Whenever Christians depart from this rule, as Girardeau notes, the Church has lapsed from the Word of God and her great Reformed creedal testimonies. When Christians recover this principle, it is hoped that, by the mercy and blessing of God, Reformation will surely follow.

Cuba for Christ: A Poem by a Southern Presbyterian Missionary

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Edward A. Odell, in his study of American Presbyterian missions to the Caribbean, It Came to Pass (1952), writes of Edith McClung Houston, that she was the niece of another missionary, Janet H. Houston, who served first in Mexico and then in Cuba, and encouraged “Miss Edith” to transfer from Mexico to Cuba as well. Odell says “The author owes Miss Edith a great debt of gratitude for allowing him to draw on her writings about the early days of the Presbyterian Church U.S. with which she was so intimately associated.”

Miss Edith — originally of Lexington, Virginia — arrived in Cuba on January 8, 1900. She taught children and women, and organized a women’s presbyterial society. She wrote often for The Missionary Survey, and labored for Christ in Cuba, particularly in Cárdenas and Caibarién, through her retirement in 1938, after which she continued to live in the home of Rev. José Leiva. It is thought she entered into her eternal rest in the late 1950s.

Cuba.jpg

Besides reporting on the status of missionary efforts in Cuba, she expressed herself in verse as in the poem (written in 1917) that follows.

CUBA FOR CHRIST

A pearl sends forth its gleams 'mid sapphire Seas.
'Tis Cuba radiant with perpetual spring;
Yet might she gain beauties more real than these,
For Cuba still doth lack the fairest thing.

I ask thee, then, oh friend, this prayer to Wing —
That, shining with a light not hers before,
Set in the diadem of Christ the King,
Cuba may shed her luster evermore.

May Christians today continue in prayer for Cuba to be “Set in the diadem of Christ the King.”

Happy Thanksgiving From Log College Press!

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

This years marks the 400th anniversary of the Pilgrim Fathers’ arrival at Plymouth, Massachusetts, and we are now in our third year of the project to make the past come alive and give voice to Presbyterians from a by-gone era — known as Log College Press. At this time of Thanksgiving, we want to express how thankful we are for the saints who have gone before us and paved the way for Christians in 21st century America, and how thankful we are for you, our readers and supporters, who do so much to help make this project — as we trust — a blessing to the Church.

“The First Thanksgiving, 1621” by Jean Leon Gerome Ferris.

“The First Thanksgiving, 1621” by Jean Leon Gerome Ferris.

We are conscious that 2020 has been a hard and challenging year for America and the world. The year 1620, too, presented enormous challenges (and rewards) for Christians such as the Pilgrims. The Lord often brings judgments upon sinful people and nations, and yet always gives cause to be thankful. One striking message on this parallel working of God is J.R.W. Sloane’s God's Judgments, and Thanksgiving Sermons: A Discourse (1858). It was a time of financial distress for America, and war was brewing on the horizon. Yet, in the midst of judgment, Sloane found cause for thanksgiving and rejoicing, as well as for personal and corporate repentance.

God is more merciful than we deserve, and we can even be thankful that He chastises His people, calling them to return to Him, and not forsaking them utterly. As Ecclesiastes teaches us, “To every thing there is a season, and a time to every purpose under the heaven…A time to weep, and a time to laugh; a time to mourn, and a time to dance” (Eccl. 3:1, 4). And as Martin Luther teaches, in this world we are called to joy while walking through a vale of tears: “We say, 'In the midst of life we die.' God answers, 'Nay, in the midst of death we live'" (cited by Roland H. Bainton, Here I Stand, p. 290).

Thank you, dear friends, once again for all of your support for Log College Press. It means a great deal to us. We wish each of a very Happy Thanksgiving, and God’s richest blessings to you and yours.

A Father's Wish: Samuel Brown in The Captives of Abb's Valley

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

There is a beautiful testimony by a son, who recorded the words of his father, found near the end of The Captives of Abb’s Valley (1854). The Rev. James Moore Brown overheard his father, Rev. Samuel Brown, once say to another:

I have no wish that my children should be wealthy, or rise to places of worldly distinction; but it is the ever anxious desire of my heart that they shall be pious, and consecrate themselves to God’s service, and I daily feel that I can trust him to provide for them.

These are the words of a godly father, and godliness was indeed a characteristic of the whole family, including the mother as well, Mrs. Mary Moore Brown, who plays a major role in this classic book. It is a book has been republished recently with annotations by Rev. Dennis E. Bills, which is available at our Secondary Sources page.

May these 19th century words by a Presbyterian minister echo today in new generations of Christian families.

How do you say "Machen"?

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Having recently added more published authors from the Machen family — parents of the famous John Gresham Machen — it seems fitting to introduce them to our readers by way of this extract on how to pronounce that intriguing last name. Charles E. Funk (of the family which owned Funk & Wagnall) published What’s the Name, Please? (1938), which is a handy little guide to such matters, and it includes Machen.

Charles Earle Funk, What's the Name, Please.jpg

Funk writes:

Machen, Arthur — author — “My name (of Scottish origin) is pronounced mack’en to rime with blacken. Maytshen, mayken, masken are incorrect.” But see the next entry.

J. Gresham — Philadelphia clergyman — “The first syllable is pronounced like May, the name of the month. In the second syllable the ch is as in chin, with e as in pen: may’chen. In Gresham, the h is silent: gres’am.”

Thus, we have a good idea how the father (Arthur W. Machen) and the son (J.G. Machen) (who was also known as “Das”) pronounced their names. One thing to know about Arthur’s wife, Mary Jones Gresham Machen, is that her nickname was “Minnie.”

Get to know more about and by the Machens here at Log College Press (several biographies of the son are available at our Secondary Sources page), and learn how one family had a profound impact on American Presbyterianism.

Connections to Samuel Norvell Lapsley

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

There is a wonderful web of ties between godly men and women outlined in just a few paragraphs from a memoir of the famous Southern Presbyterian missionary to the African Congo, Samuel Norvell Lapsley (1866-1892). His father, James Woods Lapsley, in Life and Letters of Samuel Norvell Lapsley, Missionary to the Congo Valley, West Africa, 1866-1892 (1893), wrote:

SAMUEL NORVELL LAPSLEY

was born in Selma, Alabama, April 14th, 1866. He came into life with the inestimable advantage of pious parentage and a godly ancestry. He was the third son of James Woods Lapsley and Sara E. Pratt, his wife: he an elder in the church, and both of them children of Presbyterian ministers. On his father's side the blood was that of the Scotch-Irish and Scotch, who came to the Valley of Virginia over one hundred and fifty years ago; he being descended from Michael Woods, of Albemarle, an Irish immigrant, who came up the Valley in 1734; his son-in-law, Joseph Lapsley, coming by way of Pennsylvania a little later, and also from Andrew Woods, of Botetourt, and Mary Poage, his wife, and counting among his ancestors in the last century the Moores, Rayburns, and Armstrongs, who came into the Valley country when it was a wilderness.

His father's father was the Rev. Robert Armstrong Lapsley, D.D., of Nashville, Tenn., a name still greatly revered through Tennessee and Kentucky. And in the old cemetery at Nashville, over the grave of his father's mother, Catherine Rutherford Lapsley, is an inscription telling of her pious life and triumphant death, and of her descent from Samuel Rutherford, of the Westminster Assembly'. Her father was John Moore Walker, son of Joseph Walker, for thirty years a trustee and treasurer of Washington College, now the Washington and Lee University. Joseph Walker's wife was Jane Moore, an aunt of Mary Moore, the heroine of the little book in our Sunday-school libraries, The Captives of Abb’s Valley.1 How the name and character of the brave old Covenanter, Samuel Rutherford, has been held in reverence, is observable from the constant recurrence of his name and that of his wife, Catherine, in the families of his descendants. An instance is that of Samuel Rutherford Lapsley, an uncle of the subject of this Memoir (and for whom he was named), his father's youngest brother, who, in his twentieth year, got his death wound in the front of the battle at Shiloh, April, 1862, struck down with the colors of his regiment in his hands.

On the mother's side the lineage was drawn from New England and the Georgia low-country. His mother's father, the Rev. Horace Southworth Pratt, was from Connecticut, but spent his life in Georgia and Alabama, dying while professor of Belles-lettres in the University of Alabama, in which office he was succeeded by his son. Rev. John W. Pratt, D. D., afterwards pastor of the Presbyterian Church in Lexington, Va., and of the Second Church in Louisville, Ky. His mother's mother, Isabel Drysdale, was of an old loyalist Episcopal family of the low-country, to which the late Bishop Drysdale, of Louisiana, belonged. Rather than rebel against King George, they fled to the Bahamas, where Mrs. Pratt was born. She was equally eminent for piety, literary taste, and business capacity. For many years a widow, she managed well her children's education and property, and also found time to write and publish a number of books for children.

These brief references to an honored and faithful ancestry are worthy of record, showing the value of family religion, coming down from generation to generation, and testifying to the faithfulness of a covenant-keeping God.

1 Mrs. Kay, our venerable aunt, says: "The book, Captives of Abbs Valley [by James Moore Brown], omits one thing that my mother used to tell. She said, as the Indians were taking Cousin Mary away, that she caught up her Bible and carried it with her through her long captivity, and when she was at last released and came back to live at Grandma Walker's she still had that Bible. Grandma was quite a match-maker, and thought very highly of preachers. She married Cousin Mary Moore to the Rev. Samuel Brown, and among their children were five preachers, one of whom was the Rev. Dr. William Brown, of Richmond. She married her daughter, my Aunt Peggy, to Rev. Samuel Houston. Their son, Rev. Samuel Rutherford Houston, was missionary to Greece, and his daughter, Janet, is now a missionary m Mexico."

A testimony to “the faithfulness of a covenant-keeping God,” indeed.

Encouragement to Ruling Elders from the Life of William B. Morton and the Pen of C.R. Vaughan

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

When William Booker Morton (born on May 1, 1811) entered into his eternal rest on July 22, 1885, it was left to Clement Read Vaughan to tell the story of his life, which he did in Memorial Sketch of the Late William B. Morton, Ruling Elder in the Church of Roanoke, in the County of Charlotte, VA.: Written to Aid Ruling Elders (1886). The author of this post has acquired a copy of this pamphlet. It comes from the library of the late Dr. Morton H. Smith. As of yet, because of the fragile nature of this copy, we are unable to upload a complete file, but it is thought that a portion at least is worth sharing for the edification of the saints on a Lord’s Day afternoon.

Vaughan, Clement Read, Memorial Sketch of the Late William B. Morton.jpg

William B. Morton — whose ancestry included a mixture of Scotch and Huguenot family ties — was, in the words of Read, “the best Christian elder we have ever known.” After sketching his life, Vaughan speaks of his final hours with concluding thoughts.

Shortly before he breathed his last, he asked if he was dying. He was answered, and immediately was asked if he was afraid to die. He replied in his usual calm tone, “No, no; I am not afraid to die! I know in whom I have believed.” At another time, almost overcome with pain and weakness, he sighed wearily, “Oh! I wish it was all over, and I was safe in heaven with Jesus and Margaret,” (the wife.) He soon after sank into sleep and waked into the other life. Verily the chamber where the good man meets his fate is privileged beyond the common walks of this strange human scene.

The death of Mr. Morton awakened one universal sentiment of grief in his own community, and wherever he was known. The bereavement was felt to be a general loss to every family, as well as to the church of God.

His funeral service was held in his own beloved house of worship, crowded by the assembled neighborhood and others from a distance. His body was borne by the hands of friends indiscriminately selected from every rank in the social scale — from the ranks of the church, and from the ranks of the world outside — a fitting arrangement for an elder of the house of God, whose whole official career had shown undiscriminating fidelity to every class over which he had been called to exercise his noble office.

From this narrative, the secret of Mr. Morton’s remarkable efficiency and success as an elder may be discovered. It was due to the combination of good sense and unaffected kindliness and simplicity of manners; to his wonderfully rounded sympathetic nature; to his strong faith in all the revelations of the Bible; to his prayerful spirit; to his intense eagerness for the salvation of souls; to this boldness and tact in approaching men with direct but wisely managed personal appeals; to the unsullied integrity of his whole character as a man and a Christian; to his social disposition, and the energy with which he denied himself and sought to turn every occasion and circumstance to account. His happy piety, so ardent and so cheerful, so readily accommodating his address to the young and the irreligious, yet so easily and naturally turning to the most earnest appeals on the subject of religion, added wonderfully to his influence. The transition from his merry and contagious laughter, to a voice full of kindness and earnest solicitude for the spiritual well-being of a young mind, was so simple, so natural, so obviously the fruit of unaffected and heart-felt feeling, that it seemed to flank all the usual feelings of awkwardness and reluctance which spring up under a personal appeal on religion less wisely managed and less happily combined with something positively attractive. Many a young and many an irreligious mind of mature age has found itself drawn into a free conversation with Mr. Morton, with hardly a remembrance of former reluctance and difficulty in speaking on the subject of personal religion. Many a one who has shrunk from the idea of personal piety as involving so much of gloom and unpleasant experience, has had the whole conception of the subject reversed by contact with Mr. Morton’s cheerful and happy representation of it in his own character, and learned to desire eagerly to be such a Christian as he was. Truly “the joy of the Lord was his strength,” not only to bear his own trials, and to do his own work, but to influence others of every class, especially the young and sanguine. If all the elders of the Presbyterian system were even approximately like him, there would be no assignable limits to its progress. If they were all like him, no investment with official functions would carry more of usefulness to the church, or more of personal blessedness to the officer himself. He would be thrice blessed; a blessing to the Church, a blessing to the world, and a blessing to his own soul. Mark the perfect man, and behold the upright; for his path is as the shining light, which shineth light more and more until the day is full; and his end is peace.

Morton’s 19th century example as a ruling elder, and his witness for Christ endures, is worth taking notice of in the 21st century. How we ought to emulate the godly who have gone before! Although Read’s entire sketch is not (yet) available to read online at Log College Press, perhaps this extract will serve to encourage saints, and inspire other ruling elders, to follow a faithful man who pointed others to Christ.

The 400th anniversary of the Mayflower Landing and the Mayflower Compact

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

WEDNESDAY, 6th September, the wind coming E.N.E., a fine small gale, we loosed from Plymouth, having been kindly entertained and courteously used by divers friends there dwelling; and, after many difficulties in boisterous storms, at length, by God's providence, upon the 9th November following, by break of the day we espied land, which we deemed to be Cape Cod; and so afterward it proved. And the appearance of it much comforted us, especially seeing so goodly a land, and wooded to the brink of the sea; it caused us to rejoice together, and praise God that had given us once again to see land. And thus we made our course S.S.W., purposing to go to a river ten leagues to the south of the Cape; but at night, the wind being contrary, we put round again for the bay of Cape Cod; and upon the 11th November we came to an anchor in the bay, which is a good harbour and pleasant bay, circled round, except in the entrance, which is about four miles over from land to laud, compassed about to the very sea with oaks, pines, juniper, sassafras, and other sweet wood. It is a harbour wherein a thousand sail of ships may safely ride. There we relieved ourselves with wood and water, and refreshed our people, while our shallop was fitted to coast the bay, to search for an habitation. There was the greatest store of fowl that ever we saw. — Edward Winslow, Mourt’s Relation in George Barrell Cheever, The Pilgrim Fathers: or, The Journal of the Pilgrims at Plymouth, New England, in 1620 (1849)

The Pilgrims who sailed to America from England and The Netherlands in 1620 did so trusting in God to preserve them through stormy seas and an unknown wilderness. The hand of God brought them to Cape Cod on November 11, 1620 (O.S.) [November 21, N.S.], where they signed the Mayflower Compact and first stepped ashore at Provincetown Harbor.

Signing the Mayflower Compact 1620, a painting by Jean Leon Gerome Ferris (1899).

Signing the Mayflower Compact 1620, a painting by Jean Leon Gerome Ferris (1899).

The following month (December 11/21) the Pilgrims landed at Plymouth Harbor — tradition locates the spot at Plymouth Rock — where they would begin to build a home, Plimoth Plantation. After a harsh first winter, assistance provided by Native Americans, and a bountiful autumn 1621 harvest, leading to a Thanksgiving celebration — the story of which is told by William Bradford, Edward Winslow and others — the Pilgrims’ story became embedded in the American consciousness (see Timothy Alden’s story of John and Priscilla Alden). It is a narrative that is challenged by some today, but the story Pilgrims’ journey in search of freedom to worship God without fear of persecution was treasured by many 19th century American Presbyterians.

"Daily the Pilgrims turned their eyes westward, hoping for a sight of the new land. They had shaped their course for the Hudson river, of which the Dutch navigators had made favorable reports. As the voyage lengthened, their longings for the land increased. They had been tossed on the sea now sixty-five days, when, on the 9th of November, the long, low coast-line of the New World gladdened their eyes. They thanked God for the sight, and took courage. On the 11th of November they dropped anchor within Cape Cod. Sixty-seven days they had passed in the ship since their final departure from England, and one hundred and twelve since the embarkation at Delft Haven. They were weary, many were sick, and the scurvy had attacked some. They might well rejoice that they had reached these shores." — Charles W. Elliott, The New England History, quoted in William Carlos Martyn, The Pilgrim Fathers of New England: A History (1867)

In this quadricentennial of the Mayflower Landing and the Mayflower Compact, we remember the sacrifices and faith of the Pilgrims, the contributions of the Native Americans, and the legacy of faith and Biblical civil government which the Pilgrims brought to America, as cherished by American Presbyterians.

Pilgrim Anniversary, 22d Dec., 1842

Two hundred and twenty-two years
Have flown over Fore-fathers' rock,
Since th' era our home-love endears, —
There landed the brave little flock.

The ocean, the air and the land
Bent on them a stern winter frown,
But in faith and devotion that band,
Bold founders of empire, sat down.

The Pilgrims! a patriarch race,
Left country and kindred to find
For religion and freedom a place,
A home for th' oppressed of mankind.

The frail little Mayflower bore
The germ of a nation to rise
From East to Far West's distant shore,
And brave every clime 'neath the skies.

Ye fathers of millions,
I gaze with thrilling emotions on you,
My spirit goes back to your days,
Pure virtue, firm valor to view.

Your children now sip every stream
That waters our wide-spread domain,
Who of them so base as to dream
Descent from the pilgrims a stain. — James Lyman Merrick (1803-1866), Missionary to Persia, The Pilgrim’s Harp (1847)

Archibald Alexander: Use means, don't trust in them

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

Today’s post comes from the spiritual classic by Archibald Alexander, Thoughts on Religious Experience. In his list of “practical directions how to grow in grace or make progress in piety” — a list of steps which the faithful Christian would do well to apply in life — Alexander makes a point especially worth pondering.

While you determine to be assiduous in the use of the appointed means of sanctification, you must have it deeply fixed in your mind, that nothing can be effected in this work without the aid of the Divine Spirit. “Paul may plant and Apollos water, but it is God that giveth the increase.” The direction of the old divines is good: “Use the means as vigorously as if you were to be saved by your own efforts, and yet trust as entirely to the grace of God, as if you made use of no means whatever.”

Noah's Dove.jpg

It may be inquired, Who were some of those old divines? These are possibly some examples which Alexander had in mind:

  • Thomas Shepard, The Sincere Convert (1641): “Use thy duties as Noah's dove did her wings, to carry thee to the ark of the Lord Jesus Christ, where only there is rest. If she had never used her wings, she had fallen into the waters; so, if thou shalt use no duties, but cast them off, thou art sure to perish.”

  • Isaac Ambrose, The Practice of Sanctification (1650) in Prima, Media, & Ultima: the First, Middle, and Last Things, in Three Treatises: Use thy duties as Noah's dove did her wings, carry thee to the ark of the Lord Jesus Christ where only there is rest: if she had never used her wings, she had fallen into the waters; and if she had not returned to the ark, she had found no rest.”

  • Thomas Brooks, The Privy Key of Heaven (1665): “My fourth advice and counsel is, Take heed of resting upon closet duties, take heed of trusting in closet-duties. Noah's dove made use of her wings, but she did not trust in her wings, but in the ark; so you must make use of closet-duties, but you must not trust in your closet-duties, but in Jesus, of whom the ark was but a type.”

These directions remain profitable for Christians today. We are tempted to work hard at the Christian life and give ourselves the credit, but it is by grace alone that we can do the least good thing, and we must always remind ourselves of that. The old divines spoke wisely, as Alexander says.

Presbyterians Lost in the Woods

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

To be lost in the woods at night is a fearful thing — much more so perhaps in the age before GPS and cell phones. Imagine what it was like for an 18th century Presbyterian missionary traveling on horseback through unfamiliar places in the dark without road signs. Then take note of not only the human fears that would be experienced, but also the spiritual lessons gleaned.

David Brainerd, missionary to the Native Americans, wrote in his journal on November 22, 1744:

Thursday, Nov. 22. Came on my way from Rockciticus to Delaware River. Was very much disordered with a cold and pain in my head. About 6 at Night, I lost my way in the wilderness, and wandered over rocks and mountains, down hideous steeps, thro' swamps, and most dreadful and dangerous places; and the night being dark, so that few stars could be seen, I was greatly exposed; was much pinch’d with cold, and distressed with an extreme pain in my head, attended with sickness at my stomach; so that every step I took was distressing to me. I had little hope for several hours together, but that I must lie out in the woods all night, in this distressed case. But about 9 o'clock, I found a house, thro' the abundant goodness of God, and was kindly entertained. Thus I have frequently been exposed, & sometimes lain out the whole night: but God has hitherto preserved me; and blessed be his name. Such fatigues and hardships as these serve to wean me more from the earth; and, I trust, will make heaven the sweeter. Formerly, when I was thus exposed to cold, rain, &c. I was ready to please myself with the thoughts of enjoying a comfortable house, a warm fire, and other outward comforts; but now these have less place in my heart (thro' the Grace of God) and my eye is more to God for comfort. In this world I expect tribulation; and it does not now, as formerly, appear strange to me; I don't in such seasons of difficulty flatter myself that it will be better hereafter; but rather think, how much worse it might be; how much greater trials others of God's children have endured; and how much greater are yet perhaps reserved for me. Blessed be God, that he makes the thoughts of my journey's end and of my dissolution a great comfort to me, under my sharpest trial; & scarce ever lets these thoughts be attended with terror or melancholy; but they are attended frequently with great joy.

Another example comes from the pen of Samuel Davies, who ministered in Virginia. His poetic composition (published in 1750) is introduced thus:

The following verses were composed by a pious clergyman in Virginia, who preaches to seven congregations, the nearest of which meets at the distance of five miles from his house, as he was returning home in a very gloomy and rainy night.

The untitled poem follows:

Some, heavenly pensive contemplation, come,
Possess my soul, and solemn thoughts inspire.
The sacred hours, that with too swift a wing
Incessant hurry by, nor quite elapsed,
Demand a serious close. Then be my soul
Sedate and solemn, as this gloom of night,
That thickens round me. Free from care, composed
Be all my soul, as this dread solitude,
Through which with gloomy joy I make my way.
Above these clouds, above the spacious sky,
In whose vast arch these cloudy oceans roll,
Dispensing fatness to the world below;
There dwells THE MAJESTY whose single hand
Props universal nature, and who deals
His liberal blessings to this little globe,
The residence of worms; where Adam’s sons,
Thoughtless of him, who taught their souls to think,
Ramble in vain pursuits. The hosts of heaven,
Cherubs and Seraphs, potentates and thrones,
Arrayed in glorious light, hover on wing
Before his throne, and wait his sovereign nod:
With active zeal, with sacred rapture fired,
To his extensive empire’s utmost bound
They bear his orders, and his charge perform.
Yet He, even He, (ye ministers of flame,
Admire the condescension and the grace!)
Employs a mortal formed of meanest clay,
Debased by sin, whose best desert is hell;
Employs him to proclaim a SAVIOUR’S name,
And offer pardon to a rebel world.
Enjoyed the honour of his advocate:
Immortal souls, of more transcendent worth
Than ophir, or Peru’s exhaustless mines,
Are trusted to my care. Important trust!
What if some wretched soul, (tremendous thought!)
Once favoured with the gospel’s joyful sound,
Now lost, forever lost through my neglect,
In dire infernal glooms, with flaming tongue,
Be heaping execrations on my head,
Whilst here secure I dream my life away!
What if some ghost, cut off from life and hope,
With fierce despairing eyes up-turned to heaven,
That wildly stare, and witness horrors huge,
Be roaring horrid, “Lord, avenge my blood
On that unpitying wretch, who saw me run
With full career the dire enchanting road
To these devouring flames, yet warned me not,
Or faintly warned me; and with languid tone,
And cool harangue, denounced eternal fire,
And wrath divine?” At the dread shocking thought
My spirit shudders, all my inmost soul
Trembles and shrinks. Sure, if the plaintive cries
Of spirits reprobate can reach the ear
Of their great judge, they must be cries like these.
But if the meanest of the happy choir,
That with eternal symphonies surround
The heavenly throne, can stand, and thus declare,
”I owe it to his care that I am here,
Next to Almighty Grace: His faithful hand,
Regardless of the frowns he might incur,
Snatched me, reluctant, from approaching flames,
Ready to catch, and burn unquenchable:
May richest grace reward his pious zeal
With some bright mansion in this world of bliss.”
Transporting thought! Then blessed be the hand
That formed my elemental clay to man,
And still supports me. ‘Tis worthwhile to live,
If I may live to purposes so great.
Awake my dormant zeal! Forever flame
With generous ardors for immortal souls;
And may my head, and tongue, and heart and all,
Spend and be spent in service so divine.

Each made it home safely. And they re-learned reliance upon the God who cares for servants who are seeking to stay upon the right path. A lesson for us today - to be lost in the woods is not necessarily to stray from His path for us - we may still be guided to our blessed journey’s end (Ps. 48:14). As has been said beautifully before, not all who wander are lost.

Plumer on leaving the results with God

(Receive our blog posts in your email by clicking here. If the author links in this post are broken, please visit our Free PDF Library and click on the author’s page directly.)

In the vein of such men as Samuel Rutherford and Stonewall Jackson, it is good to be reminded of a precious truth: we must do our duty and leave the results with God.

William Swan Plumer, in The Promises of God (1872), writes:

If we do our duty, we may safely leave results with God. Under a dispensation much darker than this, a prophet said: "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon my high places." Heb. 3: 17-19. Does not this cover the whole case? Take another promise: "When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water and the dry land springs of water." Isa. 41: 17, 18.

Let us remember the promises of God. He blesses those who honor him (1 Sam. 2:30). If we do our duty, we may rest confidently in the wisdom, power, and goodness of God, who rules over all. Plumer’s study of God’s promises is a great comfort to all Christians - which can be read here.