What's New at Log College Press? - November 15, 2022

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As the year winds down, Log College Press remains in high gear as we continue to expand the site and make accessible more and more literature from early American Presbyterians.

Last month, in October 2022, we added 494 new works to the site. There are currently over 16,000 free works available at LCP. Today we are highlighting some of the new free PDFs available as found on our Recent Additions and Early Access pages, two features provided to members of the Dead Presbyterians Society.

Some highlights at the Early Access page:

Some highlights at the Recent Addtiions page:

  • Philip Schaff edited both The American Church History series and A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church (first and second series). All of the above has now been added to Log College Press (approximately 23,000 pages of material);

  • Working for the Presbyterian Board of Publication, William M. Engles edited the 12-volume British Reformers series, which has now been added to his page;

  • The full run of The Penn Monthly Magazine under Robert E. Thompson’s editorship (13 volumes);

  • Dozens of works by Theodore L. Cuyler, Benjamin M. Palmer and Thomas DeWitt Talmage;

  • Joshua L. Wilson’s 1845 first sermon on witchcraft; and much more.

Also, be sure also to check out the quotes we have been adding at our blog for DPS members: Though Dead They Still Speak, including George Howe on the importance of a well-educated spiritual ministry; E.S. Ely on the duty of civic rulers to "kiss the Son"; Alexander Proudfit on the Biblical qualifications for public office; and Robert D. Wilson’s life plan to defend the Old Testament.

We appreciate hearing from our readers if they find matters needing correction, or if they have questions about authors or works on the site, or if they have suggestions for additions to the site. Your feedback helps the experience of other readers as well.

Meanwhile, please feel free to browse the many resources available to our readers in print and in digital format. There is a lot to explore, and many Presbyterian voices from the past to hear. Thank you, as always, for your interest and support, dear friends.

American Independence and Presbyterians

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Log College Press began officially on July 4, 2017. We identify this date not only with the origin of LCP, but of course also with the founding of the United States of America, when the Declaration of Independence was promulgated in Philadelphia, Pennsylvania on July 4, 1776.

In 2018, we wished our readers a Happy Independence Day; in 2019, we spoke of “Freedom’s Cost’; in 2020, the theme was “Presbyterians and the Revolution”; and today we highlight Fourth of July orations and sermons by some noted Presbyterians.

It was customary for many Presbyterians to commemorate American Independence with speeches and sermons. Here we bring to your attention a representative sample of some specimens of Presbyterian Independence oratory.

  • Samuel Clark Aiken (1827) - Speaking to the Sunday School Societies in Utica, New York, on the 51st anniversary of American Independence, Rev. Aiken of the need for nations who have been greatly blessed to maintain religion in its public and private spheres, and of the role that Sunday Schools play in this.

  • Diarca Howe Allen (1861) - Rev. Allen’s discourse, published in 1862, focused on the centennial of Lebanon, New Hampshire in the context of a celebration of national independence.

  • Nathan Sidney Smith Beman (1841) - Rev. Beman’s discourse was titled The Western Continent. Looking both the past and the future, he spoke of national blessings which should continue to expand westward.

  • Elias Boudinot IV (1793) - Speaking to the Society of the Cincinnati of the State of New Jersey on the 17th anniversary of American Independence, Rev. Boudinot called upon his hearers, with a direct preceding message to President George Washington, to strive to maintain the ideals for which American patriots had fought: “The obligations of mankind to these worthy characters increase in proportion to the importance of the blessings purchased by their labors.” He also advocated for increased rights for women.

  • Frederick Thomas Brown (1865) - Speaking on the first Fourth of July following the War Between the States, Rev. Brown argued that this was an important moment for the country in which he prayed that our nation would become stronger and more unified.

  • Hooper Cumming (1817, 1821, 1824) - Rev. Cumming, in his short life, delivered a number of Fourth of July orations, some of which are found on his page. In each, he stirs up his hearers to appreciate our national blessings, and to strive to maintain godly ideals.

  • Daniel Dana (1814) - Delivered in the midst of the War of 1812, Rev. Dana reminded his audience that God is concerned with national affairs. He highlighted God’s providence not only with respect to America but also with respect to the affairs of Europe.

  • Ezra Stiles Ely (1827) - Rev. Ely preached a Fourth of July sermon (published in 1828) — based on the concluding verses of Psalm 2 — on The Duty of Christian Freemen to Elect Christian Rulers. According to Ely, the Lord Jesus Christ is the rightful sovereign of all lands.

  • Timothy Flint (1815) - Speaking on the first Fourth of July after the War of 1812 ended, Rev. Flint called to mind the troubles that the nation had endured, but with thankfulness for the mercies of God in seeing the country through.

  • Ralph Randolph Gurley (1825) - Rev. Gurley spoke in Washington, D.C. of a religious celebration of national blessings; yet, he also addressed the fact that slavery continued to be a stain on our national honor, and of efforts to colonize Western Africa with freed slaves.

  • Symmes Cleves Henry (1824) - In this oration delivered before the Society of Cincinnati of the State of New Jersey, Rev. Henry spoke of the ideals represented by the historical events commemorated on the 48th anniversary of American Independence.

  • William Linn (1791) - Rev. Linn’s sermon, preached in New York, was based on Ps. 16:6: “The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.” He recounted many of the blessings that God’s favor had granted to a young nation.

  • John McKnight (1794) - Rev. McKnight’s Fourth of July sermon, preached in New York City, was titled God the Author of Promotion and based on Ps. 75:6-9. In the context of celebrating the birth of the American nation, he reminds his hearers that it is God who raises up and casts down.

  • Samuel Miller (1793, 1795) - Among the earliest published sermons of Rev. Miller were two Fourth of July messages preached in New York City. The first was titled Christianity the Grand Source and Surest Basis for Political Liberty.

  • Eliphalet Nott (1801) - On the 25th anniversary of American Independence, Rev. Nott spoke of The Providence of God towards American Israel.

  • George Potts (1826) - It was on the same day that both John Adams and Thomas Jefferson died that Rev. Potts, speaking in Philadelphia, commemorated the 50th anniversary of American Independence.

  • Horace Southworth Pratt (1828) - Preaching in Fryeburg, Maine Rev. Pratt spoke of the nature of freedom and liberty Biblically understood.

  • Nathaniel Scudder Prime (1825) - Rev. Prime’s sermon highlighted a critical defect in our national freedom from tyranny: The Year of Jubilee; But Not to Africans: A Discourse, Delivered July 4th, 1825, Being the 49th Anniversary of American Independence.

  • David Ramsay (1778) - Speaking to an audience in Charleston, South Carolina on the 2nd anniversary of American Independence, Dr. Ramsay encouraged his hearers to consider the advantages of liberty in the midst of a war that was far from over. He would go on to record the history of the American War of Independence.

  • Henry Ruffner (1856) - Addressing his fellow Virginians in 1856 (before West Virginia seceded), Rev. Ruffner spoke of the necessity of maintaining the Federal Union: “United we stand, divided we fall.”

  • William McKendree Scott (1851) - In time-honored fashion, Rev. Scott spoke to his fellow citizens at a “barbacue” held in Danville, Kentucky to commemorate our national independence.

  • Isaac Nathan Shannon (1852) - Rev. Shannon, preaching in New Brunswick, New Jersey, highlighted the providence of God in the history of the American nation.

  • William Buell Sprague (1827, 1830) - Rev. Sprague preached on the 51st and 54th anniversaries of American Independence, calling for religious celebration of this momentous event in our history, and reminding his congregation that “Happy is the people whose God is the Lord” (Ps. 144:15).

  • Joseph Sweetman (1810) - Rev. Sweetman preached on religion as the foundation for national prosperity at Charlton, New York.

  • Joseph Farrand Tuttle (1876) - Speaking on the centennial of American Independence, Rev. Tuttle recalled the efforts and sacrifices of the revolutionary forefathers of Morris County, New Jersey.

  • William Spotswood White (1840) - Rev. White preached on 4th of July Reminiscences and Reflections: A Sermon in Charlottesville, Virginia, also on Ps. 144:15. Acknowledging the political agitations that were convulsing the land at the time, he spoke of the providential guidance and blessing that America has received and for which we should give thanks.

It is worth taking time to brush off the dust, so to speak, on these historical orations and sermons and consider what our American Presbyterian forefathers had to say about independence, liberty, national blessings, and the need for further reformation, and freedom for all.

Happy Independence Day to our readers from Log College Press!

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.

Presbyterian Presidential Correspondence

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Did you ever write a letter to the White House? At Log College Press, we are developing a growing body of correspondence between American Presbyterian ministers and U.S. Presidents.

  • John Ewing, Ashbel Green and William Marshall to George Washington - These were among the signers of a 1797 joint letter of appreciation to Washington.

  • Samuel Miller to George Washington - We have letters from Miller to Washington from 1793 and 1795. Miller would later preach a 1799 sermon on the occasion of Washington’s death (not yet available at LCP).

  • Samuel Miller to Thomas Jefferson - We have seven letters from Miller to Jefferson from 1800 to 1808. Miller was once an enthusiastic supporter of Jefferson, but the two men experienced a breach in their relationship when Jefferson declined Miller’s request to recommend a national day of fasting and prayer. More can be read about this in Mark A. Beliles, The Selected Religious Letters and Papers of Thomas Jefferson (2014).

  • Samuel Miller to James Madison - We have two letters from Miller to Madison dated 1822 and 1835.

  • William McWhir to George Washington - McWhir was for ten years principal of an academy at Alexandria, Virginia, of which George Washington was a trustee, and whose step­children he taught. Two letters from McWhir to Washington are available to read here.

  • William Linn to Thomas Jefferson - William Linn, along with John Mitchell Mason, was deeply concerned about the prospect of Jefferson becoming President during the election of 1800. We have one 1798 letter from Linn to Jefferson.

  • Hugh Henry Brackenridge to Thomas Jefferson - Brackenridge was a Presbyterian jurist, novelist and scholar who corresponded with Jefferson. Two letters of his are included here from 1801 and 1813.

  • Ezra Stiles Ely to Andrew Jackson - Ely was an admirer and a confidant of the Presbyterian Jackson, and advised him during the Peggy Eaton affair. We have four letter from Ely to Jackson from 1825 to 1830.

  • Phineas Densmore Gurley to Abraham Lincoln - Gurley was pastor of the New York Avenue Presbyterian Church in Washington, DC, where Lincoln regularly attended (but was not a member). We have twelve letters from Gurley to Lincoln from 1861 to 1865. Gurley would later attend Lincoln’s deathbed and preach his funeral sermon.

  • Stuart Robinson to Abraham Lincoln - Robinson wrote to Lincoln twice in 1864 and 1865 concerning the suppression of his newspaper during wartime.

  • William Jennings Bryan, Sr. to Woodrow Wilson - Bryan served as Secretary of State under Wilson; both men were ordained Presbyterian ruling elders. We have his 1915 letter of resignation to Wilson.

We hope to continue to build on this material which provides a fascinating insight to our understanding of early American Presbyterian church-state relationships, not only in principle but in practice.

The Collateral Bible

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There is a 19th century Bible study resource of which many 21st century students of Scripture may not have heard. It is the three-volume The Collateral Bible; or, A Key to the Holy Scriptures: In Which All the Corresponding Texts are Brought Together Into One View, and Arranged in a Familiar and Easy Manner (1826-1828), produced by the combined labors of William McCorkle, Ezra Stiles Ely and Gregory T. Bedell. It was a monumental labor of love for God’s Word that attempted to collate Scripture texts in such a way as to show the harmony of the Old and New Testaments. It encompasses not only Genesis 1 through Malachi 4, but brings to bear New Testament verses suitably with those from the Old Testament. The introduction to the first volume explains further:

Such is the Bible. It is a sealed book to those who do not believe; but, [to] all those who believe, it is “able to make wise unto salvation, through faith in Christ Jesus.”

With this view of the subject, as Scripture is its own best expositor; harmonizing, explaining, and enforcing itself; THE COLLATERAL BIBLE was commenced fifteen years ago, but, owing to various causes, was delayed until this time, though its ultimate publication was never relinquished. The first Volume of it, is now, through the good providence of God, presented to the world. If it shall prove useful in his hands, as another means of explaining his word, so that it shall be plain to every capacity; of convincing and converting sinners; and of further instruction, edification, and consolation to his people; to Him be all the praise.

As in the present plan, verses from both the Old and New Testaments are brought together, which not only corroborate and support each other, but bring into view customs and uses of things; a number of Tables have been prefixed, which may sometimes prove necessary to the more complete understanding of particular phrases or passages of Scripture.

The work, it is trusted, will prove interesting and satisfactory. Although there are, of necessity, many repetitions, yet they will be found valuable and advantageous to the reader. It may appear to some, on a hasty perusal, that several of the collateral passages are not applicable; yet, on a closer and more critical inspection, it is believed they will be found not only strictly so, but of such a nature as to bring forward new views of the subject to the reflecting mind. Names are sometimes made collateral, as that is the only record we have or know of them. Frequently, in bringing together a number of verses from different parts of the Bible, they will be found to have various degrees of collateral affinity to the verse under which they are placed: some will be direct; others are by analogy, by implication, by inference, or by contrast; others are historical, prophetical, or monitorial. It has been therefore necessary, not only to avoid confusion where the affinities were diverse, but also to render this method of investigating and proving Scripture exceeding plain even to youthful readers, occasionally to substitute a name within brackets thus, [Abraham,] both to connect the sense, and to readily comprehend the original passage from which it was taken. The utility of this method, will be apparent at once.

Finally, should there be any who object to those passages of Scripture, which delineate either the crimes or frailties of fallen man, as has often been done without thought in some, and with malice in others, let them recollect what has previously been said; and, also, that there is nothing wrong in the BIBLE, but in themselves: that “to the pure, all things are pure,” and, “Blessed are the pure in heart, for they shall see God.

One small example of these collated passages comes from Psalm 5:3:

3 (e) My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.

(e) Ps. lv. 17. Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice.

[Ps.] lxxxviii. 13. But unto thee have I cried, O Lord; and in the morning shall my prayer prevent thee.

[Ps.] cxix. 147. I prevented the dawning of the morning, and cried: I hoped in thy word.

Is. xxvi. 9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Mark i. 35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

These volumes have recently been added to the Ezra Stiles Ely page, and it is thought that these Bible collations may be of interest and usefulness to modern students of Scripture.

American Presbyterians on Election Day

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From the colonial era to the early days of the American republic, election sermons were preached from the pulpit and circulated in print form as a way of encouraging godly government on the part of magistrates and the citizens who were expected to vote for them. They were especially prominent in New England, where Election Day was a commemorated as a holiday. One such election sermon has a memorable place in Nathaniel Hawthorne’s The Scarlet Letter.

As Election Day 2019 approaches in the United States, Log College Press is highlighting some noteworthy Presbyterian election sermons from the past, as well as some works by those who promoted Christian civil government or held to the doctrine of political dissent (ie., the necessity of not voting under the terms of a godless constitution, or not voting for any but Christian candidates).

We begin with an anonymous tract published in 1800: Serious Considerations on the Election of a President: Addressed to the Citizens of the United States. It was primarily the work of William Linn (1752-1808), who served as both the first chaplain of the U.S. House of Representatives and as President of Rutgers University, although he was assisted by John Mitchell Mason as well. The chief concern of this work was to warn of the danger of electing an unbeliever to the office of the Presidency, specifically, Thomas Jefferson. The election of 1800 was a complicated one (perhaps more so than the election of 2000), with candidates including Aaron Burr, Jr. (who became Vice-President), Charles C. Pinckney and John Adams (it was not widely known at the time that Adams was a Unitarian).

Mason followed this tract with another publication that bore his name and references the former: The Voice of Warning, to Christians, on the Ensuing Election of a President of the United States (1800), also concerned to warn Christians against voting for an “infidel” for President (Thomas Jefferson). This work appears at the end of Vol. 4 of Mason’s Works.

William Buell Sprague published The Claims of Past and Future Generations on Civil Rulers: A Sermon, Preached at the Annual Election (1825), a sermon preached on a May Election Day while he was in Massachusetts. The claims spoken of pertain to the obligations of magistrates both to God and to the citizens who have entrusted them with the authority they possess.

Three years later, Ezra Stiles Ely preached The Duty of Christian Freemen to Elect Christian Rulers (1828). Dr. Wayne Sparkman writes:

It was in 1827 on July 4 that Rev. Ely called for “Christian freemen to elect Christian rulers.” He went on to advocate for a “Christian party in politics,” to keep unorthodox liberals and deists out of office. The underlying concern of this Presbyterian pastor was against the secular policies and practices of President John Q. Adams. President Adams in turn simply denounced Rev. Ely as “the busybody Presbyterian clergyman.” So Pastor Ely called upon Presbyterian Andrew Jackson to run for that highest office. Mobilizing Christian workers, Andrew Jackson was elected in 1828. The good pastor told President-elect Jackson to avoid the judgement of the Lord’s wrath by not traveling on the Lord’s Day to Washington, which Jackson obeyed. However, their association did not long continue on a favourable basis, as the President grew wary of this outspoken Presbyterian minister.”

An argument that Christians ought for Biblical reasons only to vote for godly candidates under a godly constitution is found in RPCNA minister James Renwick Willson’s 1832 sermon Prince Messiah's Claims to Dominion Over All Governments; and the Disregard of His Authority by the United States, in the Federal Constitution. For his pains in preaching this sermon, the sermon itself was burned publicly by the New York Legislature in Albany, and he was hung in effigy.

In 1892, RPCNA minister Nathan Robinson Johnston’s letter to the editor of the Christian Instructor, titled “Political Dissent,” was also published by Political Dissenter. In it he articulates his reasons for abstaining from voting and his understanding of what it means to be a Christian citizen.

RPCNA minister Thomas Houston Acheson published a two-part tract on Why Covenanters Do Not Vote (1912). Here he gives six reasons on behalf of the historic RPCNA position in favor of political dissent, and twelve responses to objections against this position.

As many in America prepare to go to the polls, and some anticipate staying home for reasons of conscience or otherwise, it is worthwhile to prayerfully consider how Presbyterians in the past have approached the issue of elections. May these resources aid in that endeavor.