Samuel Davies Was Born 300 Years Ago

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"I can tell you that I am as happy as perhaps Creation can make me: I enjoy all the Necessaries and most of the Conveniences of Life; I have a peaceful Study, as a Refuge from the Hurries and Noise of the World around me; the venerable Dead are waiting in my Library to entertain me, and relieve me from the Nonsense of surviving Mortals; I am peculiarly happy in my Relations, and Providence does not afflict me by afflicting them. In short, I have all a moderate Heart can wish; and I very much question if there be a more calm, placid and contented Mortal in Virginia.” Samuel Davies, August 1751 Letter to John Holt

Samuel Davies was 300 years ago on this day in history, November 3, 1723, near Bear, Delaware. His parents were David and Martha Thomas Davies, and were of Welsh descent. He was a "son of prayer," and thus Samuel was named by his mother for Samuel the prophet. Originally, the Davies family was Baptist, but Martha came to embrace Presbyterian doctrine and her family was put out of the Baptist church. Samuel was educated first, it is believed, by William Robinson (who would later play such an influential role in Davies' pastoral career) at the English school at Hopewell (New Jersey) Presbyterian Church, and later at the Faggs Manor (Pennsylvania) academy run by Samuel Blair, who was not only a mentor, but a dear friend. 

Birthplace of Samuel Davies, near Bear, Delaware (photo by R. Andrew Myers).

In July 1743, William Robinson preached the first Presbyterian sermon ever delivered in Hanover County, Virginia. The people of Hanover were so thankful for his ministry that they took up a collection, which Robinson ensured was used to assist Samuel's theological education. Three years later, Davies was licensed to preach by the Presbytery of New Castle. He was ordained to the ministry in February 1747, and commissioned as an evangelist to minister to the congregation at Hanover, Virginia, and surrounding counties. He traveled south with John Rodgers, and became settled in his new Virginia home, accepting a call to serve as pastor of the Polegreen Church, beginning a very fruitful ministry. Davies earned the title "Apostle to Virginia" and "Apostle of the Great Awakening in Virginia." One particular focus of his ministry involved the spiritual care of slaves within his ecclesiastical bounds.

1862 sketch of Polegreen Church before it was destroyed in 1864.

Historic Polegreen Church in Mechanicsville, Virginia, as it appears today.

He was married to Sarah Kirkpatrick in 1746. She and her unborn son died the following year. In 1748, Davies married Jane Holt, whom he called "Chara," and with whom they had six children, one of whom died at birth. Jane was the muse who inspired several of Davies' poems. 

Davies and Gilbert Tennent traveled to the British Isles in 1753-1755 on a fundraising mission for the College of New Jersey, and the journal that Davies kept to record his experiences has been published. In 1759, he was called to serve as President of the College of New Jersey, replacing Jonathan Edwards. His departure from Hanover was painful for him because of the love he had towards his flock, but he answered what he believed was the call of duty. He set about cataloguing the library and his brief tenure at Princeton was very much appreciated by students and Trustees alike. 

He was the author of some treatises, as well as many letters, hymns (he is considered the first American-born hymn-writer), poems and sermons, some of which were published in his lifetime, and which were published in several volumes posthumously. His preaching helped to inspire frontier men who were fighting in the French and Indian War, and one person in particular who was deeply impressed with his homiletics was Patrick Henry, who a generation later became one of America's greatest orators. Davies was referred to by Martyn Lloyd-Jones as "the greatest preacher you have ever produced in this country."

On January 1, 1761, Davies delivered his Sermon on the New Year on the text Jer. 28:16, stating “it is not only possible but highly probable, that death may meet some of us within the compass of this year.” Like previous Presidents of the College of New Jersey who had preached on this passage, such as Jonathan Edwards and Aaron Burr, Sr., Davies did indeed die in the selfsame year. He contracted a cold, and after bleeding by a physician, he got an infection and became mortally ill, breathing his last at home on February 4, 1761, at the age of 37. He was laid to rest at Princeton Cemetery, and his funeral sermon was preached by Samuel Finley. Thomas Gibbons, who preached a sermon commemorating Davies' life and death in England, published the first set of Davies' sermons in 1766. Notable biographies of Davies include George W. Pilcher, Samuel Davies: Apostle of Dissent in Colonial Virginia (1971); Dewey Roberts, Samuel Davies: Apostle to Virginia (2017); and Joseph C. Harrod, Theology and Spirituality in the Works of Samuel Davies (2019). 

Grave of Samuel Davies at Princeton Cemetery, Princeton, New Jersey (photo by R. Andrew Myers).

He once told his auditors: "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 (Religion and Public Spirit: A Valedictory Address to the Senior Class, Delivered in Nassau-Hall, September 21, 1760 [1762])." It can certainly be said of Davies that he left the world wiser than he found it.

What's New at Log College Press? - June 14, 2023

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It has been a while since we have updated our readers on what’s happening at Log College Press, but there is in fact much to report. As you may know by now, Greenville Presbyterian Theological Seminary announced in recent weeks that it has acquired Log College Press, a partnership which is a tremendous step forward in our ministry. It is a tremendous privilege to associate with the seminary in our mutual efforts to edify the church body, in our case, by bringing American Presbyterian works from the past into the present, which makes for an exciting future.

We are very pleased to report that Caleb Cangelosi, the founder of Log College Press, will continue to serve as General Editor of the publishing side of Log College Press. Some of the planned forthcoming titles to be published include:

- A Plain and Scriptural View of Baptism, by Daniel Baker

- The Utility and Importance of Creeds and Confessions, by Samuel Miller

- The Broken Home: Lessons in Sorrow, by Benjamin Morgan Palmer

- Suicide: Its Guilt, Folly, and Sources, by Samuel Miller

- The Memoirs of John Leighton Wilson, by Hampden Coit DuBose

Andrew Myers remains the Website Manager for Log College Press. At this point in time, we are approaching 20,000 titles available to read online on the website. Members of the Dead Presbyterian Society have special access to certain features on the site, which include the Early Access and Recent Additions page, as well as the DPS quote blog.

Some highlights at the Early Access page:

  • Mary McLeod Bethune, My Last Will and Testament (an article that she published shortly before her death in a 1955 issue of Ebony magazine);

  • Sidney Lanier, Tiger-Lilies (1867) - this is Lanier’s one and only novel;

  • A.A. Hodge, Progress in Theology (1883) - Hodge’s contribution to a symposium on the subject which appeared in The Catholic Presbyterian;

  • James Kennedy, Thoughts on Prayer (1898) - Kennedy’s final publication includes a memorial of his life; and

  • Geerhardus Vos, Dogmatiek, Vols. 1-5 (1896) - this is Vos’ Reformed Dogmatics, handwritten, in Dutch.

Some highlights at the Recent Addtiions page:

  • William Munford Baker, Church-Planting in Texas: A Pioneer Sketch (1879);

  • Thomas Bloomer Balch, Reminiscences of Presbyterian Ministers (1877-1878) - a series of personal recollections that appeared in The Central Presbyterian;

  • Louis FitzGerald Benson, The Hymnody of the Christian Church (1927);

  • George Washington Cable, Mark Twain and G.W. Cable: The Record of a Literary Relationship (1960);

  • John Gresham Machen, Captain With the Mighty Heart: The Story of J. Gresham Machen (1967-1971), and Personal Reminiscences of J. Gresham Machen (1985) - the first being a 19-part biographical sketch by Henry W. Coray from The Presbyterian Guardian, and the second being a series of recollections by people who knew Machen personally from The Presbyterian Journal;

  • Gilbert McMaster, The Upright Man in Life and at Death: a Discourse Delivered, Sabbath Evening, November 7, 1852, on the Occasion of the Decease of the Rev. Samuel Brown Wylie, D.D. (1852);

  • Richard Clark Reed, The Gospel as Taught By Calvin (1896, 1979);

  • John Rodgers, A Brief View of the State of Religious Liberty in the Colony of New York (1773, 1838);

  • Charles Adamson Salmond, Dr. Charles Hodge (1881)

  • Thomas Caldwell Stuart, “Father” Stuart and the Monroe Mission (1927); and

  • Geerhardus Vos, De verbondsleer in de Gereformeerde theologie - Dutch original of The Doctrine of the Covenant in Reformed Theology] (1891).

This is an exciting year for Log College Press for many reasons, and, in our fashion, we have, this year, already taken note of John Witherspoon’s 300th birthday, Thomas Murphy’s 200th birthday, and we are looking ahead to the 200th birthday of A.A. Hodge, and the 300th birthday of Samuel Davies. 2023 is a good time to study the writings of these giants of the American Presbyterian Church. There is no time like the present to study the past.

Meanwhile, please feel free to browse the many resources available to our readers in print and in digital format. 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. Thank you, as always, for your interest and support. Stay tuned for more good things to come.

Eyewitnesses to History

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One fascinating feature found within the writings of early American Presbyterians is the window some authors have given us to key moments in history. Amidst the doctrinal and devotional literature are records and observations, speeches, sermons, diary entries, letters and more that tell future generations, including ours, what it is like to be present at some of the most momentous historical events in the annals of America and the world.

  • One of the earliest Presbyterians in America was Alexander Whitaker, a chaplain who arrived at the Jamestown colony in Virginia in 1611, and who ministered to the Indian princess Pocahontas. He reported in a June 18, 1614 letter to his cousin William Gouge, later a Westminster Divine, concerning both her conversion to Christianity and her marriage to John Rolfe: “But that which is best, one Pocahuntas or what Matoa the daughter of Powhatan, is married to an honest and discreete English Gentleman Master Rolfe, and that after she had openly renounced her Country Idolatry, professed the faith of Jesus Christ, and was baptised; which thing Sir Thomas Dale had laboured a long time to ground in her.”

This portrait of The Baptism of Pocahontas by John Gadsby Chapman (1840), which shows Alexander Whitaker administering the sacrament, hangs in the Rotunda of the U.S. Capitol Building, Washington, District of Columbia.

  • Reportedly, among the 56 signers of the U.S. Declaration of Independence at Philadelphia, Pennsylvania, twelve were Presbyterians, including Richard Stockton and John Witherspoon, the only clergyman present. Witherspoon also had a hand at another historical moment - the signing of the Articles of Confederation.

Signature of John Witherspoon on the 1776 U.S. Declaration of Independence (Witherspoon signed it on August 2, 1776).

Signature of John Witherspoon on the 1781 Articles of Confederation (New Jersey delegates signed the document on November 26, 1778).

  • Samuel Miller (then known as “Sammy”) was a young witness to history having been present at the State House in Philadelphia (Independence Hall) at the time of the 1787 Constitutional Convention. He watched as George Washington, and many other founding fathers, some of whom were friends of his father, John Miller, entered and departed while the work of preparing the US Constitution was going on. He was also a student at the University of Pennsylvania in 1789 while the first General Assembly of the PCUSA was meeting and working to revise the standards of the church. Miller’s friend — and later, colleague — John Rodgers played an important role at that Assembly (Miller was Rodgers’ biographer). He also developed close ties at this time to Ashbel Green, whose advice and counsel to young Miller would prove important as he entered upon his theological studies.

Junius Brutus Steams, Washington as Statesman at the Constitutional Convention (1856)

  • One of the most amazing meteor showers recorded in history took place in during the night and early morning of November 12-13, 1833. There were many who witnessed the Leonid meteor storm in which between 50,000 and 150,000 meteors fell each hour, one of whom was David Talmage, the father of Thomas De Witt Talmage, who later told his father’s story in a sermon.

Engraving of the 1833 Leonid Meteor Shower by Adolf Vollmy (1889), based on the painting by Karl Jauslin.

  • Albert Williams, who founded the First Presbyterian Church of San Francisco, California, wrote about the series of fires that plagued the city in 1851 in A Pioneer Pastorate (1879): “So frequent and periodical were these fires, that they came to be regarded in the light of permanent institutions. Fears of a recurrence of the dread evil, in view of the past, were not long in waiting for fulfilment. On the anniversary of the fire of the 4th of May, 1850, came another on the 4th of May, 1851, the fifth general fire. The city was appalled by these repeated calamities. And more, it began to be a confirmed conviction that they were not accidental, but incendiary. On the 22d of June, 1851, the sixth, and, happily the last general fire, and severest of all, occurred. The fact that the point of the beginning of this fire was in a locality quite destitute of water facilities, with other attending circumstances, left hardly a remaining doubt of its incendiary character.”

Depiction of the June 22, 1851 San Francisco Fire.

  • The summer of 1855 was devastating to the city of Norfolk, Virginia. George D. Armstrong, pastor of the First Presbyterian Church, endured the epidemic of yellow fever that decimated the city. He stayed during the outbreak to minister to the sick, often serving them for over 15 hours per day, but lost his wife, one daughter, a nephew and a sister-in-law to the disease. He wrote The Summer of the Pestilence: A History of the Ravages of the Yellow Fever in Norfolk, Virginia (1856).

Market Square, Norfolk, Virginia.

  • The War Between the States saw Presbyterians on both sides of the conflict. Robert L. Dabney, Stonewall Jackson’s chief of staff and biographer, wrote What I Saw of the Battle of Chickahominy (1872) concerning the June 27, 1862 conflict also known as the Battle of Gaines' Mill in Hanover County, Virginia. Later that year, on the same day as the Battle of Antietam (or Sharpsburg, Maryland) [September 17, 1862], a terrible tragedy took place in at the Allegheny Arsenal in Lawrenceville, Pennsylvania, now a neighborhood in Pittsburgh. Three consecutive explosions rocked the facility and 78 people were killed along with 150 injured, making it the worst civilian and industrial accident of the war. Presbyterian minister Richard Lea was at his church one block away, who immediately rushed over to render aid. Eleven days later, he preached a Sermon Commemorative of the Great Explosion at the Allegheny Arsenal. Before the war ended, Henry Highland Garnet made history in Washington, D.C. by becoming the first African-American to address the House of Representatives on February 12, 1865. His sermon called for the death of slavery and freedom for all American citizens.

Henry Highland Garnet preaching to Congress.

Thomas De Witt Talmage had a very successful ministry at the Brooklyn Tabernacle in New York. But the congregation was challenged by the occasions when their building was destroyed by fire, not once, but three times — in 1872, 1889, and 1894. After the third conflagration, Talmage retired from that pastorate. As he began a trip around the world, he wrote to his friends: “Our church has again been halted by a sword of flame. The destruction of the first Brooklyn Tabernacle was a mystery. The destruction of the second a greater profound. This third calamity we adjourn to the Judgment Day for explanation. The home of a vast multitude of souls, it has become a heap of ashes. Whether it will ever rise again is a prophecy we will not undertake. God rules and reigns and makes no mistake. He has his way with churches as with individuals. One thing is certain; the pastor of Brooklyn Tabernacle will continue to preach as long as life and health last. We have no anxieties about a place to preach in. But woe is unto us if we preach not the Gospel! We ask for the prayers of all good people for the pastor and people of Brooklyn Tabernacle.”

Brooklyn Tabernacle after the fire.

  • On May 31, 1889, after days of heavy rain, the South Fork Dam upstream of Johnstown, Pennsylvania burst leading to the deaths of over 2,000 people. David J. Beale was one of the survivors and his account of the tragedy is gripping: Through the Johnstown Flood (1890).

Debris from the Johnstown Flood.

  • At 5:12 am local time on April 18, 1906, the city of San Francisco was rocked by one of the deadliest earthquakes ever to strike the United States. Over 3,000 people were killed and 80% of the city was destroyed. Among those affected were the Chinese girls who were being cared for at the Occidental Board of Foreign Missions after having been rescued from involuntary servitude. Superintendent Donaldina Cameron was able to, shepherd those girls to the premises of the San Francisco Theological Seminary after the earthquake. Edward A. Wicher, a professor at the seminary, wrote an appeal for emergency funds to help the suffering, which Cameron co-signed. Cameron later wrote of the blessings that God wrought in the midst of that tragedy: “‘As the night brings out the stars’ so through the shadow of disaster there shines for the Chinese Rescue Home the unfailing light of God's love and peace, and we are happy.”

The Occidental Board of Foreign Missions Headquarters after the 1906 San Francisco Earthquake.

  • From 1915 to 1917, approximately 1 million Armenians were slaughtered by Ottoman forces. The Armenian Genocide was documented in part by American missionaries, such as as William Ambrose Shedd and his wife Mary Lewis Shedd, Mary A. Schauffler Labaree Platt, author of The War Journal of a Missionary in Persia (1915), and Frederick G. Coan, author of Yesterdays in Persia and Kurdistan (1939). Rev. Shedd: “It lies with us to see that the blood shed and the suffering endured are not in vain. May God grant and may we who know so well the wrongs that have been borne, so labor that the cause of these wrongs be removed. That will be done when Christ rules in the hearts of those who profess His name and is acknowledged by all, not merely as a great prophet but as the Saviour for Whose coming prophecy prepared the way, Who is the fulfillment of revelation, and in Whom human destiny will find its goal.”

Ottoman troops guard Armenians being deported. Ottoman Empire, 1915-1916.

  • Wilson P. Mills was an American missionary who served also in a diplomatic capacity during the 1937-1938 “Rape of Nanjing,” a massacre by Japanese soldiers that resulted in the deaths of somewhere between 40,000-300,000 civilians in occupied Nanjing, China. His efforts to help arrange a truce are described in letters to his wife dated January 22/24 and January 31, 1938. The story of his eyewitness account of the Japanese occupation of the city and the reign of terror that existed is told sequentially in letters from January to March 1938. For his role in protecting the 250,000 citizens of the Nanjing Safety Zone, Mills received the Order of the Green Jade, the highest honor given to Westerners by the Chinese government.

Scene from the Nanjing Massacre.

Examples of eyewitnesses to history among American Presbyterian could be greatly multiplied. So many of them have left us a valuable record of some of the most momentous events in our history, “all [of which] have a common place in the great scheme of Providence” (Henry A. Boardman, God's Providence in Accidents (1855).

American Presbyterians and Freemasonry

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Anyone who has followed the National Treasure saga (two movies starring Nicolas Cage and a Disney+ show that has recently aired) will recall the Masonic background to the plot, and may recall an adventure that took place in the graveyard at the Old Pine Street Presbyterian Church in Philadelphia (where Archibald Alexander* (1772-1851) once served as pastor). The question of the relationship between American Presbyterians and Freemasonry is raised by such a story, and it turns out the connections are rather intriguing.

As a secret society, Freemasonry has fallen under the condemnation of such denominations as the Reformed Presbyterian Church of North America and the Orthodox Presbyterian Church. The RPCNA specifically targeted “secret oath-bound societies and orders” in the Covenant of 1871, declaring that they were “ensnaring in their nature, pernicious in their tendency, and perilous to the liberties of both Church and State.” W.M. Glasgow, in History of the Reformed Presbyterian Church (1888), wrote that “The Reformed Presbyterian Church has always excluded members of oath-bound secret societies from her Communion” (p. 135). The OPC officially expressed its disapprobation of Freemasonry in a 1942 report by a committee chaired by R.B. Kuiper titled “Christ or the Lodge?”, concluding that “membership in the Masonic fraternity is inconsistent with Christianity.” Other denominations have addressed (or continue to address) the issue membership of Christian in the Masonic fraternity, but not as decisively (see the 1987 report of the Ad-Interim Committee to Study Freemasonry in the Presbyterian Church in America, for example).

Freemasonry in America dates back to colonial times. At least nine signers of the 1776 Declaration of Independence were Freemasons, including Benjamin Franklin and Richard Stockton (1730-1781). At least nine signers of the 1787 U.S. Constitution were Freemasons, including George Washington.

Washington occasionally worshiped and attended Masonic meetings at the Old Presbyterian Meetinghouse in Alexandria, Virginia, where James Muir (1757-1820) served as pastor from 1789 to 1820. Muir also served as chaplain of the Masonic Lodge, and participated in the Masonic ceremonies that attended the death of Washington. William B. McGroarty writes that "The Old Meeting House is often spoken of as the Masonic Westminster Abbey, because of the number of distinguished Masons buried in and near it" (The Old Presbyterian Meeting House at Alexandria, Virginia, 1774-1874, p. 58).

William McWhir (1759-1851), a friend of Washington who taught some of Washington’s nephews at McWhir’s Alexandria academy preached a sermon at the Masonic Lodge in Alexandria on December 27, 1785 (source: The Lodge of Washington: A History of the Alexandria Washington Lodge, No. 22, A.F. and A.M. of Alexandria, Va. 1783-1876 (1876), p. 75).

Alexander MacWhorter (1734-1807) was a Freemason, and preached at Washington’s funeral (source: Steven C. Bullock, Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730-1840 (1996), p. 176).

John Rodgers (1727-1811), first moderator of the General Assembly of the Presbyterian Church in the United States of America, delivered a sermon at a Masonic Lodge in 1779: Holiness the Nature and Design of the Gospel of Christ: A Sermon, Preached at Stockbridge, June 24, 1779, Before the Lodge of Free and Accepted Masons, of Berkshire County, State of Massachusetts, and Published at Their Request [not yet available at LCP].

David Austin (1759-1831), who published four volumes of The American Preacher, also wrote Masonry in its Glory: or Solomon's Temple Illuminated: Discerned Through the Flashes of Prophetic Light, Now Darting Through the Region of the Blazing Star, to Lie at the Threshold of the Temple of God, During the Glory of the Latter Day: -- Waiting the Rays of the Seven Lamps, that the Light of its Existence Might Break Forth (1799) [not yet available on LCP, but it can be read here].

In 1794, David McClure (1748-1820), who also delivered a discourse at Washington’s funeral, preached two sermons at Masonic Lodges: A Sermon, Delivered at the Installation of the Morning-Star Lodge, of Free Masons: in East-Windsor, Connecticut, August 21, 1794; and A Sermon, Delivered at the Installation of Village Lodge, of Free Masons: in Simsbury, Connecticut, October 7th, 1794 [not yet available on LCP].

Samuel Miller (1769-1850), a Freemason, preached A Discourse Delivered in the New Presbyterian Church, New-York: Before the Grand Lodge of the State of New-York. And the Brethren of that Fraternity, Assembled in General Communication, on the Festival of St. John the Baptist, June 24th, 1795, a sermon that he sent to George Washington (Miller delivered a discourse upon Washington’s death as well). Miller’s son sheds valuable insight into Miller’s views on Freemasonry, which changed over time:

Before this date, probably soon after his settlement in New York, Mr. Miller joined the Masonic order; he seems to have taken, for years, an active part in its proceedings, and a deep interest in its prosperity: and he reached the dignity of a Royal Arch Mason. His discourse seems to prove, that his confidence had been already shaken, if not in some of the principles of the order, at least in its practical results. But whatever may be thus inferred as to his views of Masonry at this time, certain it is that subsequently — perhaps from the date of his removal to Princeton, where there was no Masonic lodge — he renounced all connexion with the order; at least he never attended their meetings; and that he distinctly, carefully, and emphatically advised his sons not to become Masons. Whether the abduction of Morgan, in 1826, which brought a reproach upon the institution from which it has never recovered, and probably sealed its doom in the United States, had any influence, even to deepen his disapprobation, cannot now, perhaps, be determined. But probably his more mature reflections satisfied him, that such a secret order was incompatible with the spirit of good civil government, and especially of free institutions; and that too easily it might be made a cloak for disorderly, seditious, and treasonable designs; might be abused to base party purposes: might become the active enemy of sound morals, pure Christianity, and the Church of Christ; while it must, naturally, ever prove, in some sort, and in a greater or less degree, a rival of that Church, by proposing its own principles as a sufficient religion, drawing men away from church intercourse and worship, and suggesting, by its very existence, that the institutions of Christianity were not adequate to the fulfilment of the grand philanthropic purposes, for which they were founded. If this order might interfere with the normal workings of the commonwealth, it might interfere much more with those of the Redeemer’s visible kingdom (Samuel Miller, Jr., The Life of Samuel Miller, D.D., LL.D., Vol. 1, p. 99).

Another Presbyterian who once took an active role in Freemasonry but later took on role in opposition to the Masonic Order is William Wirt (1772-1834). He took the first two degrees in the Masonic Rite at a lodge in Richmond, Virginia, but after the 1826 Morgan affair alluded to above (William Morgan had announced his intention to publish a book exposing the secrets of Freemasonry and was soon after abducted and murdered), Wirt was persuaded to accept the 1831 nomination for U.S. President from the Anti-Masonic Party. He was a reluctant nominee, and his campaign was unsuccessful. He died just a few years later.

Aaron Whitney Leland (1787-1871) delivered A Discourse Delivered on the 27th, December, 1815, Before the Grand Lodge of South-Carolina.

Hooper Cumming (1788-1825) preached an Independence Day sermon before a Masonic Lodge: A Sermon, Delivered at Schoharie, Before the Grand Lodge, at the Installation of Hicks Lodge No. 305, July 4th, 1818.

One of the first publications by Robert Jefferson Breckinridge (1800-1871) was A Masonic Oration: Delivered Before the Grand Lodge of Kentucky at Its Annual Communication in Lexington, on the 26th of August, A.D. 1828. He achieved the rank of Grand Orator of the Grand Lodge of Kentucky (source: John Winston Coleman, Masonry in the Bluegrass: Being an Authentic Account of Masonry in Lexington and Fayette County, Kentucky, 1788-1933 (1933), p. 208).

William Stephen Potts (1802-1852) published A Masonic Discourse, Delivered Before the Missouri Lodge, No. 1, on St. John's Day, at St. Louis, 1828 [not yet available on LCP].

U.S. President Andrew Jackson (1767-1845) was a well-known Freemason. “Jackson was initiated into Harmony Lodge No. 1 in Tennessee. He would be instrumental in founding other lodges in the state. He was the only President to have been a Grand Master of the state until Harry S. Truman in 1945 (source).

A biographical sketch of Obadiah Jennings (1778-1832) published in the Masonic Voice Review (Jan. 1859) indicates that not only was Jennings a dedicated Mason, but also that “Through the unbounded influence of Rev. Bro. Jennings, the General Assembly of the Presbyterian Church, when the question of Masonry was presented to them, immediately postponed its consideration for two reasons: 1st. Because some of their own excellent Divines and members were Masons, and 2d. That they had not sufficient information upon the subject.”

John Matthews (1772-1848) delivered A Sermon Preached Before a Lodge of Freemasons [not yet available on LCP] (see William B. Sprague, Annals of the American Pulpit, Vol. 4, p. 294).

Colin McIver (1784-1850) was a member of and chaplain for the Masonic Order (source).

George Musgrave Giger (1822-1865, translator of Francis Turretin’s Institutes, was a Freemason while at Princeton. After his death a tribute was published: Proceedings of the Sorrow Lodge: and the Address Delivered in Honor of the Memory of Bro. George Musgrave Giger, D.D., December 20, 1865.

Thomas Rice Welch (1825-1886) was a prominent Mason in Arkansas (source).

Thomas Henry Amos (1826-1869) served as Deputy Grand Master of the Grand Masonic Lodge of Liberia, which he co-founded in 1867 (source: Cheryl R. Gooch, On Africa's Lands: The Forgotten Stories of Two Lincoln-Educated Missionaries in Liberia (2014), p. 119).

Jonathan Greenleaf (1785-1865) served as chaplain of the Grand Lodge of the Commonwealth of Massachusetts (source: Proceedings of the Grand Lodge of the Most Ancient and Honorable Fraternity of Free and Accepted Masons, of the Commonwealth of Massachusetts (1856), p. 115).

James Henley Thornwell II (1846-1907) was a Grand Secretary of the Masonic Order of the Eastern Star in South Carolina (source).

Arista Hoge (1847-1923), businessman and historian of the First Presbyterian Church of Staunton, Virginia, was a “Knight Templar Mason” (source).

John Simonson Howk (1862-1942) was a prominent Indiana Presbyterian minister and a member of a Masonic Lodge (source: Lewis C. Baird, Baird’s History of Clark County, Indiana (1909), p. 792),

The Belk Brothers were both prominent Freemasons. John Montgomery Belk (1864-1928) was a thirty-second degree Scottish Rite Mason. He had also been active in Pythian ranks in former years (source). William Henry Belk (1862-1952) was a member of the Scottish and York Rite Masons  and the Order of the Mystic Shrine (source).

Lucien V. Rule (1871-1948), a Freemason, wrote Pioneering in Masonry: The Life and Times of Rob Morris, Masonic Poet Laureate; Together With the Story of Clara Barton and the Eastern Star (1920).

Ralph Earl Prime (1840-1920) was a Freemason from 1865 forward. In 1879, he served as District Deputy Grand Master of the Ninth Masonic District, comprised of Westchester, Putnam and Dutchess Counties in New York (source: Proceedings of the Grand Lodge of Free and Accepted Masons of the State of New York (1923), p. 19).

James Naismith (1861-1939), Presbyterian minister and inventor of basketball, was also a Freemason (source).

There were some notable opponents of Freemasonry within the early American Presbyterian Church. Lebbeus Armstrong (1775-1860) was very passionate on the subject and wrote The Man of Sin Revealed, or, The Total Overthrow of the Institution of Freemasonry: Predicted by St. Paul, and Now Fulfilling: Illustrated, and Proved, in a Sermon on II. Thessalonians, II. 8 (1829); Masonry Proved to be a Work of Darkness (1831), and William Morgan, Abducted and Murdered by Masons, in Conformity with Masonic Obligations: and Masonic Measures, to Conceal that Outrage Against the Laws: a Practical Comment on the Sin of Cain: Illustrated and Proved in a Sermon (1831) [Masonry Proved to be a Work of Darkness is available on LCP].

Charles G. Finney (1792-1875) published The Character, Claims and Practical Workings of Freemasonry (1869). In this book Finney aims to thwart the spread of Freemasonry and acknowledges having once been a Mason himself.

Several Presbyterian authors have written against secret societies generally, including Thomas Smyth (1808-1873), James McCosh (1811-1894), David MacDill (1826-1903), James Harper (1823-1913), Robert J. George (1844-1911) [see his Lectures on Pastoral Theology, Vol. 3] and H.H. George (1833-1914). Robert E. Thompson (1844-1924) has written on The Origin of Free Masonry (1871).

As we have already well exceeded the length of a normal LCP blog post, we will rest here having only highlighted some particular historical connections to Freemasonry within American Presbyterianism of special interest. Much more could be said and further avenues explored (for example, the note concerning Obadiah Jennings’ efforts to have the PCUSA General Assembly table the question of Masonry). It is both a mixed picture that we present and a controversial subject for many, but we have strived to represent individuals correctly and without going beyond what can be ascertained factually. We welcome any needful corrections as to the statements above. As to the merits or not of Freemasonry, we have not attempted to analyze its distinctive teachings in this article, but we would refer the reader to Kuiper’s Christ or the Lodge?, among the many resources already cited.

* We have not confirmed that Archibald Alexander was ever a Freemason. However, there is a hint that this may have been the case in James H. Moorhead, Princeton Seminary in American Religion and Culture (2012), p. 81: “Moreover, there was the example of Freemasonry — the secret society par excellence — which was growing dramatically at this time with its promise to promote benevolent ends for all. In any event, the secrecy of the Brotherhood was scarcely seen to be subversive by the faculty, who were sometimes party to it. As one student remarked, he was taken into the inner circle — ‘a wheel within a wheel’ — of the secret society — and on several occasions ‘Dr. Alexander…met with us in this inside organization, and we got from him a great deal of useful instruction and advice.’”

Davidson's Desiderata

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Early on in its history, in May 1853, a discourse was delivered at the Presbyterian Historical Society in Philadelphia, Pennsylvania by Robert B. Davidson: Presbyterianism: Its True Place and Value in History (1854). After an overview of the history of Presbyterianism in Scotland and in early America, Davidson left his hearers with a list of things things desired or wanted in connection with the goal of preserving the history of Presbyterianism - a desiderata. This list was an inspired effort to steer the work of the Presbyterian Historical Society as it began to put into practice the vision of its founder, Cortlandt Van Rensselaer.

  1. Collections of pamphlets, tractates, controversial and other essays, bearing on the history of the Presbyterian church in this country, especially touching the Schism of 1741. These should be bound in volumes, and arranged in chronological order, handy for reference. No time should be lost in this work, for pamphlets are very perishable commodities, and speedily vanish out of sight. A copy of Gilbert Tennent’s Remarks on the Protest cannot now be obtained. One was understood by Dr. Hodge, when he wrote his History, to be in the Antiquarian Library, in Worcester, Mass., but the work is reported by the librarian as missing. This shows us that we should hoard old pamphlets and papers with Mohammedan scrupulosity, especially when there are no duplicates.

  2. Collections, like Gillies’, of accounts of Revivals, and other memoranda of the progress of vital religion. Such collections would be supplementary to Gillies’ great work, which does not embrace the wonderful events of the present century in America.

  3. Collections of memoirs of particular congregations, of which quite a number have been at various times printed, and which ought to be brought together and preserved.

  4. Collections of occasional Sermons, both of deceased and living divines. As old productions are of interest to us, so such as are of recent publication may interest posterity. Such collections would furnish good specimens of the Presbyterian pulpit, and might be either chronologically or alphabetically arranged.

  5. Collections of discourses delivered about and after the era of the Revolution. They would exhibit in a striking and favorable light the patriotic sympathies of the clergy at that period, as also the popular sentiment on the independence of the States, and their subsequent union under the present constitution.

  6. A similar collection of Discourses preached on the day of Thanksgiving in the year 1851, would be very interesting; exhibiting the various views held on the Higher Law, and the preservation of the Union, and also the value of the Pulpit in pouring oil on the strong passions of mankind.

  7. Biographical sketches of leading Presbyterian divines and eminent laymen. It is understood that one of our most esteemed writers is engaged in the preparation of a work of this sort, embracing the different Christian denominations. Whatever emanates from his elegant pen will be sure to possess a standard value; but it is thought, from the very structure of his projected work, such a one as is now recommended will not interfere with it, nor its necessity be superseded. Mark the stirring catalogue that might be produced, names which, though they that bare them have been gathered to their fathers, still powerfully affect us by the recollection of what they once did, or said, or wrote, and by a multitude of interesting associations that rush into the memory: Makemie, the Tennents, Dickinson, Davies, Burr, Blair, the Finleys, Beattie, Brainerd, Witherspoon, Rodgers, Nisbet, Ewing, Sproat, the Caldwells, S. Stanhope Smith, John Blair Smith, McWhorter, Griffin, Green, Blythe, J.P. Campbell, Boudinot, J.P. Wilson, Joshua L. Wilson, Hoge, Speece, Graham, Mason, Alexander, Miller, John Holt Rice, John Breckinridge, Nevins, Wirt. Here is an array of names which we need not blush to see adorning a Biographia Presbyterianiana. And the materials for most of the sketches are prepared to our hand, and only require the touch of a skilful compiler.

  8. Lives of the Moderators. There have been sixty-four Moderators of the General Assembly; and as it is usual to call to the Chair of that venerable body men who enjoy some consideration among their brethren, it is fair to infer that a neat volume might be produced. Many were men of mark; and where this was not the case, materials could be gathered from the times in which they lived, or the doings of the Assembly over which they presided.

  9. A connected account or gazetteer of Presbyterian Missions, both Foreign and Domestic, with sketches of prominent missionaries, and topographical notices of the stations. Dr. Green prepared something of this sort, but it is meagre, and might be greatly enlarged and enriched.

  10. Reprints of scarce and valuable works. It may be objected that we have already a Board of Publication, who have this duty in charge; but it is not intended to do anything that would look like interference with that useful organ. The Board are expected to publish works of general utility, and likely to be popular, and so reimburse the outlay; this society would only undertake what would not fall strictly within the Board’s appropriate province, or would interest not the public generally, but the clerical profession.

  11. A continuation of the Constitutional History of the Presbyterian Church to the present time. The valuable work of Dr. Hodge is unfinished; and whether his engrossing professional duties will ever allow him sufficient leisure to complete it is, to say the least, doubtful.

  12. Should that not be done, then it will be desirable to have prepared an authentic narrative of the late Schism of 1838; or materials should be collected to facilitate its preparation hereafter, when it can be done more impartially than at present. Dr. Robert J. Breckinridge did a good service in this way, by publishing a series of Memoirs to serve for a future history, in the Baltimore Religious and Literary Magazine.

  13. It might be well to compile a cheap and portable manual for the use of the laity, containing a compact history of the Presbyterian Church in America.

Other proposals on Davidson’s list include a history of the rise and decline of English Presbyterianism; a history of the French Huguenots; and a history of the Reformation in Scotland as well as biographical sketches of Scottish divines.

It is a useful exercise for those who share Davidson’s interest in church history to pause and reflect on the extent to which the goals that he proposed have been met. The Presbyterian Historical Society itself — located in Philadelphia — has certainly done tremendous legwork in this regard as a repository of valuable historical materials which has allowed scholars the opportunity to study and learn from the past. We are extremely grateful for the efforts of the Presbyterian Historical Society. Samuel Mills Tenney’s similar vision led to the creation of the Historical Foundation of the Presbyterian and Reformed Churches in Montreat, North Carolina. The PCA Historical Center in St. Louis, Missouri is another such agency that has done great service to the church at large as a repository of Reformed literature and memorabilia.

We do have access today to Gilbert Tennent’s Remarks Upon a Protestation Presented to the Synod of Philadelphia, June 1, 1741. By 1861, we know that a copy was located and deposited, in fact, at Presbyterian Historical Society. Though not yet available in PDF form at Log College Press, it is available for all to read online in html through the Evans Early American Imprint Collection here.

The biographical sketches then in progress that Davidson referenced in point #7 were carried through to publication by William B. Sprague. His Annals of the American Pulpit remain to this day a tremendous resource for students of history, yet, as Davidson wisely noted, though many writers have followed in Sprague’s footsteps on a much more limited basis, there is always room for more to be done towards the creation of a Biographia Presbyterianiana.

Regarding the Lives of Moderators (point #8), we are grateful for the labors of Barry Waugh of Presbyterians of the Past to highlight the men that Davidson had in mind. The lists and biographical sketches that he has generated are a very useful starting point towards achieving the goal articulated by Davidson, and help to bring to mind the contributions of Moderators to the work of the church.

There are a number of organizations that have taken pains to reprint older Presbyterian works of interest. Too many to list here, the contributions of all those who share this vision to make literature from the past accessible to present-day readers is to be applauded, including the efforts of Internet Archive, Google Books and others who digitize such works. We at Log College Press also strive to do this both with respect to reprints and our library of primary sources. For us, the past is not dead, primary sources are not inaccessible, and the writings of 18th-19th century Presbyterians are not irrelevant. It is worth noting that there are topical pages with growing resources available on Log College Press that highlight material on biographies, church history, the 1837 Old School / New School division, sermons and much more.

Much more could be said in regards to the extent to which organizations, historians and others have carried forward the goals articulated by Davidson. But for now we leave it to our readers to consider Davidson’s Desiderata, articulated over 150 years ago, and its connection to our shared interest in preserving the history and literature of early American Presbyterianism.

What's New at Log College Press? - August 16, 2022

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There is always a lot going on at Log College Press. Here is a brief report to get you up to speed.

In July 2022, we added 349 new works to the site. Today we aim to highlight 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.

Early Access:

  • In 1760, a letter authored by Gilbert Tennent and signed by seventeen other Presbyterian ministers was sent to the Archbishop of Canterbury concerning William McClanachan (1714-c. 1765), a sometime Anglican, Congregational and Presbyterian minister, which proved to be somewhat ecclesiastically messy for the writers. What is particularly interesting about the “eighteen Presbyterian ministers” who jointly signed the letter is that this is one occasion when Samuel Davies and the Tennent brother (Gilbert, Charles and William, Jr.) united in a literary production. Others who also signed include John Rodgers, Abraham Keteltas, Alexander MacWhorter, John Blair, Robert Smith, John Roan, Charles McKnight; all together at least seven alumni of the Log College signed this letter, which is now available to read on our Early Access page.

  • Speaking of the Tennents, we have added a volume by Mary A. Tennent titled Light in Darkness: The Story of William Tennent Sr. and the Log College (1971) to the William Tennent, Sr. page. It is a valuable study of the Tennent family and the Log College.

  • In the course of our research, we came across a volume of sermons once owned by Samuel Miller. Many of the individual sermons bear his handwritten signature on the title pages. Some of the sermons were delivered in connection with the May 9, 1798 fast day appointed by President John Adams (William Linn, Ashbel Green and Samuel Blair, Jr.). Also included was another separate fast day sermon preached by Nathan Strong and an 1815 thanksgiving sermon preached by James Muir (following the end of the War of the 1812).

  • We added some interesting works by John Tucker (1719-1792), including a noted 1771 election sermon and two editions (one published and one handwritten manuscript) of a 1778 sermon on the validity of Presbyterian ordination.

  • Robert R. Howison, author of a noted history of Virginia, wrote a history of the War Between the States in serial fashion which was published in the Southern Literary Messenger from 1862 to 1864. We have compiled each installment into one PDF file comprised of almost 400 pages.

  • Perhaps the most famous sermon delivered by Clarence E.N. Macartney was Come Before Winter, first preached in 1915 and then annually for many years after. We have added the 30th anniversary edition of that sermon to his page.

  • We have also recently added more sermons and letters by Samuel Davies, some of which are now at the Recent Additions page.

Recent Addtiions:

Be sure also to check out the quotes we have been adding at our blog for DPS members: Though Dead They Still Speak, including some by John Murray on the regulative principle of worship; David Rice on religious controversy; and Louis F. Benson on early Presbyterian psalmody.

As we continue to grow, please avail yourself of the many resources (both digital and in print) at Log College Press, and be sure to tell your friends about us. We hope that brushing off these old tomes will indeed enrich the 21st century church - that is our prayer. Thank you, as always, for your interest and support, dear friends.

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.

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

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

  • 1790Robert 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.

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

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

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

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

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

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

  • 1797William 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.

  • 1798John 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.

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

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

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

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

  • 1804James 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.

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

  • 1806Samuel 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.

  • 1807Archibald 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.

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

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

  • 1810John 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.

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

  • 1812Andrew 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.

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

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

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

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

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

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

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

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

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

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

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

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

  • 1825Stephen 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.

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

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

  • 1828Ezra 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.

  • 1829Benjamin 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.

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

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

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

  • 1833William 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.

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

  • 1835William 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.

  • 1836John 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.

  • 1837David 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.

No God in the Constitution

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The wicked shall be turned into hell, and all the nations that forget God (Ps. 9:17).

A concern of many 19th century Presbyterians regarding the American Constitution is that it omits any reverent acknowledgement of God Almighty. The failure to honor the God of nations in our national charter was noted in a previous post highlighting the remarks of George Duffield IV and George Junkin. Today’s post highlights a remark attributed to Vice-President Alexander Hamilton. The omission of God in the U.S. Constitution was noticed by Presbyterians even outside of the Covenanter Church (which from the beginning of America’s founding as a nation until the 1960’s held to the position of political dissent) very early in American history as we shall see.

Appended to Thomas Smyth’s 1860 sermon The Sin and the Curse are comments regarding this defect of the U.S. Constitution.

No God in the Constitution

“The name of God does not occur in the Constitution which they framed, nor any recognition of Divine Providence.”

As a fitting accompaniment to an article in last week’s Observer, of which the closing period forms an appropriate title to still another item of history, connected with the same subject, some of your readers wil be, perhaps, interested in an extract or two from one of the many Congratulatory Addresses presented to President Washington on his election as First President under the new Constitution, with his reply.

“The First Presbytery of the Eastward,” in their “Address to George Washington, President of the United States, after many pious congratulations, &c., proceed thus:

“Whatever any have supposed wanting in the original plan” [of the Constitution], “we are happy to see so wisely provided in its amendments; and it is with peculiar satisfaction that we behold how easily the entire confidence of the people, in the man who sits at the helm of government, has eradicated every remaing objection to its form.

“Among these we never considered the want of a religious test, that grand engine of persecution in every tyrant’s hand: but we should not have been alone in rejoicing, to have some explicit acknowledgment of the only true God and Jesus Christ whom He hath sent, inserted somewhere in the Magna Charta of our country, &c., &c.

“October 28, 1789.”

The venerable Dr. [John] Rodgers once met Alexander Hamilton, soon after the adoption of the Constitution of the United States and said to him, “Mr. Hamilton, I am grieved to see that you have neglected to acknowledge God in the Constitution.” Hamilton replied, “My dear sir, we forgot to do it.”

George Duffield V also took note of the reported conversation between John Rodgers and Alexander Hamilton in The God of Our Fathers: An Historical Sermon (1861).

Hamilton said to Dr. Rodgers, “Indeed, Dr., we forgot it!”

In the same sermon Duffield quotes the words of John Mitchell Mason:

“That no notice whatever should be taken of that God who planteth a nation, and plucketh it up at his pleasure, is an omission which no pretext whatever can palliate. Had such a momentous business been transacted by Mohammedans, they would have begun, “In the name of God.” Even the savages, whom we despise, setting a better example, would have paid some homage to the Great Spirit. But from the Constitution of the United States, it is impossible to ascertain what God we worship; or whether we own a God at all. * * Should the citizens of America be as irreligious as her Constitution, we will have reason to tremble, lest the Governor of the Universe, who will not be treated with indignity by a people, any more than by individuals, overturn, from its foundation, the fabric we have been rearing, and crush us to atoms in the wreck.” — Works of J.M. Mason, D.D., Vol. i., p. 50.

Hamilton’s biographer Ron Chernow, when speaking of the story of Hamilton’s quip about forgetting God, says: “One is tempted to reply that Alexander Hamilton never forgot anything important” (Alexander Hamilton, p. 235). James Renwick Willson would concur.

There is no acknowledgment of Almighty God, nor any, even the most remote, token of national subjection to Jehovah, the Creator. It is believed, that there never existed, previous to this constitution, any national deed like this, since the creation of the world. A nation having no God! In vain shall we search the annals of pagan Greece and Rome, of modern Asia, Africa, pagan America, and the isles of the sea — they have all worshipped some God. The United States have none — But here let us pause over this astounding fact. Was it a mere omission? Did the convention that framed the constitution forget to name the living God? Was this an omission in some moment of national phrenzy, when the nation forgot God? That, indeed, were a great sin. God says, “the nations that forget God, shall be turned into hell.” It was not, however, a thoughtless act, an undesigned omission. It was a deliberate deed, whereby God was rejected; and in the true atheistical spirit of the whole instrument, and of course, done with intent to declare national independence of the Lord of hosts (Prince Messiah's Claims to Dominion Over All Governments; and the Disregard of His Authority by the United States, in the Federal Constitution (1832), p. 25).

Joseph Bullen was born 270 years ago

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It was on July 8, 1750, in Brimfield, Massachusetts, that pioneer Presbyterian missionary Joseph Bullen was born. He studied at Yale, graduating in 1772, and became pastor of a Congregational church two years later, in Westminster, Vermont. He also worked as a teacher, a miller, and a farmer, and served as a chaplain in the American War of Independence, and later was elected to serve in the Vermont legislature. He and his wife Hannah had nine children.

In 1796, he answered the call of the New-York Missionary Society to serve as a missionary to the Chickasaw Indians in the Mississippi Territory. A charge was given to him in March 1799 by John Rodgers. Later that year, he made his way through wilderness to reach his destination, receiving a letter of safe passage from Chickasaw chief William Colbert. Robert M. Winter writes, “On June 2, 1799, Bullen preached the first sermon in the Chickasaw Nation, also the first Presbyterian sermon in Mississippi” (Outposts of Zion: A History of Mississippi Presbyterians in the Nineteenth Century, p. 10).

This photo shows the reconstructed log cabin church known as the Bayou Pierre Presbyterian Church, at Port Gibson, Mississippi, organized by Joseph Bullen, as it stood in 1807. It was one of several Presbyterian congregations organized by Bullen in …

This photo shows the reconstructed log cabin church known as the Bayou Pierre Presbyterian Church, at Port Gibson, Mississippi, organized by Joseph Bullen, as it stood in 1807. It was one of several Presbyterian congregations organized by Bullen in the Mississippi Territory.

Bullen recorded his experiences in a journal, extracts of which from the year 1800 were published by the New York Missionary Magazine and Repository of Religious Intelligence. He returned to New England briefly and was re-authorized to continue serving as a missionary to the Chickasaw Indians, which he did, organizing a school, and planting churches in the Mississippi Territory. Other missionaries came and, by their combined labors, the Presbyterian Church obtained a foothold in the “Old Southwest.” In 1816, the Presbytery of Mississippi was organized, and Bullen was chosen as its first Moderator. He died on March 26, 1825, and is buried in Jefferson County, Mississippi. Today, we remember his labors on behalf of the kingdom of Christ, especially as the first pioneer Presbyterian missionary in Mississippi.

Presbyterians and the Revolution

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In 1876, on the centennial anniversary of America’s birth as a nation, William Pratt Breed published a volume titled Presbyterians and the Revolution, which examined the historic connection between Presbyterianism and resistance to tyranny.

As Breed notes, Calvinism has imbued a spirit of civil and ecclesiastical liberty into the freedom-loving peoples of Switzerland, France, Scotland, England, the Netherlands, and the American colonies, not to mention the Waldenses and others. Presbyterians have long stood at the forefront of the struggle for “lex rex,” or limited, just government, in opposition to tyranny both in the state and in the church. The heritage of the Scottish Covenanters and French Huguenots in this regard contributed much to the American Presbyterian witness on behalf of Biblical liberty.

Here is the Table of Contents for Breed’s work:

  1. Presbyterians and the Centennial

  2. Presbyterianism A Representative Republican Form of Government

  3. Presbyterianism Odious to Tyrants

  4. Presbyterians Spirit in Harmony With That of the Revolution

  5. The Westmoreland County Resolutions

  6. The Mecklenburg Declaration

  7. Presbyterian Zeal and Suffering

  8. Formal Action of the Presbyterian Church

  9. Declaration of Independence and Dr. John Witherspoon

  10. Organization of the Confederacy

  11. Monument to Witherspoon

Breed quotes from a classic work by Ezra H. Gillett (History of the Presbyterian Church in the United States) to show how closely allied Presbyterianism and the cause of American liberty were:

To the privations, hardships and cruelties of the war the Presbyterians were pre-eminsntly exposed. In them the very essence of rebellion was supposed to be concentrated, and by the wanton plunderings and excesses of the marauding parties they suffered severely. Their Presbyterianism was prima facie evidence of guilt. A house that had a large Bible and David's Psalms in metre in it was supposed, as a matter of course, to be tenanted by rebels. To sing "Old Rouse" was almost as criminal as to have leveled a loaded musket at a British grenadier.

Breed quotes Gillett further to list the heroic sacrifices of Presbyterian clergymen who served and suffered during the war. Among the names listed are John Rodgers, Azel Roe, Jacob Green, Henry Pattillo, David Caldwell, William Tennent III, Hugh McAden, Alexander MacWhorter and many others. We shared an honor roll of Presbyterians who served the cause of American liberty last year as well.

Breed pays special attention to the role of John Witherspoon, who was the only clergyman to sign the 1776 Declaration of Independence and the Articles of Confederation.

The Calder statue of John Witherspoon at the Presbyterian Historical Society, Philadelphia, Pennsylvania (photo by R. Andrew Myers).

The Calder statue of John Witherspoon at the Presbyterian Historical Society, Philadelphia, Pennsylvania (photo by R. Andrew Myers).

All of these names — their stories, their service, their sacrifices — recalled to mind by Breed, are worthy of remembrance today, just as they were in 1876. The cause of freedom, both civil and ecclesiastical, is always linked to the right honor of Christ the King, who rules the nations. The record of American Presbyterian contributions to civil liberty constitutes a noble history, though filled with flaws and inconsistencies, but that history is sometimes shrouded in mist, and is in danger of being forgotten. Presbyterians and the Revolution is book worth reading, especially on this Independence Day.

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

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

17th Century American Presbyterian Worthies

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

18th Century American Presbyterian Worthies

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

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

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

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

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

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

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

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

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

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

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

19th Century American Presbyterian Worthies

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Early 20th Century American Presbyterian Worthies

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

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

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

Other Early American Presbyterian Worthies to Know

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On the Birth of a Son to Samuel Davies

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This writer was blessed yesterday by the birth of a son. Mother and baby are doing very well, by the grace of God. The happy occasion brought to mind an extract from a poem by Samuel Davies, which is found in the third volume of his sermons. To God be the glory for blessing families with sweet covenant children!

ON THE BIRTH OF JOHN ROGERS DAVIES,*
The Author’s Third Son

THOU little wond'rous miniature of man,
Form'd by unerring Wisdom's perfect plan;
Thou little stranger, from eternal night
Emerging into life's immortal light;
Thou heir of worlds unknown, thou candidate
For an important everlasting state,
Where this young embryo shall its pow'rs expand,
Enlarging, rip'ning still, and never stand.
This glimm'ring spark of being, just now struck
From nothing by the all-creating Rock,
To immortality shall flame and burn,
When suns and stars to native darkness turn;
Thou shalt the ruins of the worlds survive,
And through the rounds of endless ages live.
Now thou art born into an anxious state
Of dubious trial for thy future fate:
Now thou art listed in the war of life,
The prize immense, and O! severe the strife.

Another birth awaits thee, when the hour
Arrives that lands thee on th' eternal shore;
(And O! 'tis near, with winged haste 'twill come,
Thy cradle rocks toward the neighb'ring tomb);
Then shall immortals fay, "A son is born,"
While thee as dead mistaken mortals mourn;
From glory then to glory thou shalt rise,


A being now begun, but ne'er to end,
What boding fears a Father's heart torment,
Trembling and anxious for the grand event,
Lest thy young soul so late by Heav'n bestovr'd,
Forget her Father, and forget her God!

From Psalm 139:

14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.

16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

17 How precious also are thy thoughts unto me, O God! how great is the sum of them!

* John Rogers Davies was born in 1752 and was named for Davies’ close friend, John Rodgers.

How a conversation in Latin led Charles Beatty into the ministry

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Samuel Miller tells the tale of how Charles Beatty, as a teenager, having emigrated from his native Northern Ireland and arrived in America with a measure of classical education already under his belt, in the providence of God, met William Tennent, Sr., the founder of the Log College. Their encounter was a memorable one, which led to a great chapter in the history of God’s kingdom on earth.

The Rev. Charles Beatty was a native of Ireland. He obtained a pretty accurate classical education in his own country; but his circumstances being narrow, he migrated to America, and employed several of the first years of his residence on this side of the Atlantic in the business of a pedlar. In the pursuit of this vocation, he halted, one day, at the “Log College,” on the Neshaminy, then under care of the Reverend William Tennent the elder. The pedlar, to Mr. Tennent’s surprise, addressed him in correct Latin, and appeared to be familiar with that language. After much conversation, in which Mr. Beatty manifested fervent piety, and considerable religious knowledge, as well as a good education in other respects, Mr. Tennent addressed him thus — “You must quit your present employment. Go and sell the contents of your pack, and return immediately, and study with me. It will be a sin for you to continue a pedlar, when you may be so much more useful in another profession.” He accepted Mr. Tennent’s offer; returned to Neshaminy; completed there his academical and theological studies; and in due time became an eminent minister. He died in Barbadoes, wither he had gone to solicit benefactions for the college of New-Jersey [Princeton], about the time of Mr. Rodgers’ removal to New-York (Memoirs of the Rev. John Rodgers, D.D., p. 109).

Beatty went on to serve as the pastor of Tennent’s church at Neshaminy, and as a missionary on the western frontier. He was a close friend and companion of David Brainerd. Although born in Ulster and buried on the Caribbean island of Barbados, his name is remembered as an American Presbyterian pastor and pioneer missionary of great eminence. And in the providence of God, it was his knowledge of Latin that led him to a life of service to Christ and his kingdom.

A Visit to the Birthplace of Samuel Davies

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When Samuel Davies — the “Apostle to Virginia” — and Gilbert Tennent were chosen as emissaries to raise funds in Europe for the College of New Jersey, Davies left his Hanover, Virginia base in September 1753 to return home to Delaware and parts surrounding, including Philadelphia and New Jersey. An entry from his journal in November 1753, records his sentiments as he traveled through the Delaware Welsh Tract of his boyhood once again:

[W]hen I past by the Places where I had formerly lived, or walked, it gave a solemn Turn to my Mind. Ah! How much I have sinned, wherever I have been! And what solemn Transactions have been between God and my Soul in these my old Walks! Visited two Grave-Yards in my Way, to Solemnize my Mind among the Mansions of the Dead. O how solemn Eternity appeared! How frail and dying the Race of Mortals! And how near my own Dissolution!

Davies was born on November 23, 1723, at what is today known as the Lum’s Mill House in Bear, Delaware. It still stands but is in great disrepair and not open to the public. It is adjacent to the Lums Pond State Park, but beyond the grass being mowed, there is little evidence that it is remembered for its mark on history.

This writer recently toured some of the old stomping grounds that Davies may have visited on that 1753 trip, including his family home. Dewey Roberts — author of Samuel Davies: Apostle to Virginia, a most valuable resource for studying the life of this great saint, particularly, his earlier years — was kind enough to make suggestions for the itinerary.

Samuel Davies’ birthplace - photo credit: R. Andrew Myers

Samuel Davies’ birthplace - photo credit: R. Andrew Myers

His family was originally associated with the Welsh Tract Baptist Church in New Castle County. I was not able to visit that church on this trip. But I did visit the church that the Davies family joined after departing from the Baptist church: Pencader Presbyterian Church (originally called the Welsh Tract Presbyterian Church). It is now known as Olivet Presbyterian Church (PCUSA), but the name Pencader is still found on the church building itself as well as the at the adjacent cemetery.

Pencader (Olivet) Presbyterian Church (originally founded 1707-1710; present building established in 1852) - photo credit: R. Andrew Myers

Pencader (Olivet) Presbyterian Church (originally founded 1707-1710; present building established in 1852) - photo credit: R. Andrew Myers

The pastor who embraced the Davies family and counseled them through a challenging transition was likely Thomas Evans, who is buried at this location.

Historical marker - photo credit: R. Andrew Myers

Historical marker - photo credit: R. Andrew Myers

I also visited other Presbyterian churches in the vicinity, including Head of Christiana — pastored by George Gillespie, who is buried at the cemetery there, as is James Laird Vallandigham, who authored a history of Pencader Presbyterian Church and a history of the New Castle Presbytery.

Head of Christiana Presbyterian Church (founded in 1706-1708; present building established in 1859) - photo credit: R. Andrew Myers

Head of Christiana Presbyterian Church (founded in 1706-1708; present building established in 1859) - photo credit: R. Andrew Myers

Finally, I stopped at St. Georges — pastored by WIlliam Robinson (who played such an important role in the life of Samuel Davies and may be the subject of a future post) and Davies’ “close friend” John Rodgers (Samuel Finley preached the ordination sermon for Rodgers here in 1749 and later preached Samuel Davies’ funeral sermon elsewhere in 1761).

St. Georges Presbyterian Church (present building established in 1844)- photo credit: R. Andrew Myers

St. Georges Presbyterian Church (present building established in 1844)- photo credit: R. Andrew Myers

One additional place visited on this trip was the site of the Duck Creek Presbyterian Church. It was a place of significance to Thomas Evans, who conducted the first worship services there in 1733. This was just a year after Martha Davies (Samuel’s mother) was forced out of the Welsh Tract Baptist Church and received spiritual counsel from Rev. Evans (see Dewey Roberts, Samuel Davies: Apostle to Virginia, pp. 31-33).

Smyrna, Delaware

Smyrna, Delaware

Walking around the old historic buildings and graveyards, like Old Mortality (Sir Walter Scott), reminds one that Memento Mori (“Remember, you must die”) is a saying worthy to be impressed upon our thoughts, and pondered from time to time. The historical landmarks are too often in a sad state of decay, and it is greatly to be desired that they be not lost to future generations. But regardless, as Davies would say, it is eternity upon which our eyes of faith must be fixed, and while the footsteps of time have their necessary place, our chief care as we move through this world must be to ensure, by the grace of God, that these “mouldering tabernacles are become everlasting habitations.”

The Lantern that John Rodgers Broke

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Samuel Miller tells a story of his mentor and senior colleague, John Rodgers, and a lantern that he once broke as a boy.

It is generally known, that Mr. [George] Whitefield often preached in the open air; sometimes, because houses of worship were shut against him; and at others, because his audiences were too large to be accommodated in any ordinary building. In Philadelphia, he often stood on the outside steps of the Court-house, in Market-street, and from that station addressed admiring thousands who crowded the street below. On one of these occasions [c. 1739], young Rodgers was not only present, but pressed as near to the person of his favourite preacher as possible; and to testify his respect, held a lantern for his accommodation. Soon after the sermon began, he became so absorbed in the subject, and, at length, so deeply impressed, and strongly agitated, that he was scarcely able to stand; the lantern fell from his hand, and was dashed in pieces; and that part of the audience in the immediate vicinity of the speaker’s station, were not a little interested, and, for a few moments, discomposed, by the occurrence.

The impressions thus begun, were confirmed and deepened, and resulted, in a short time afterwards, as he hoped, when he was but little more than twelve years of age, in a saving knowledge and acceptance of Jesus Christ as the only refuge and hope of his soul; and in a cordial devotedness to his service.

From this period he resolved, if God should enable him, to devote himself to the service of Christ, in the work of the Gospel ministry.

Miller adds that there is more to the story.

A subsequent circumstance, connected with this event, and not less remarkable, is worthy of being recorded. Mr. Whitefield, in the course of his fifth visit to America, about the year 1754, on a journey from the southward, called at St. George’s, in Delaware, where Mr. Rodgers was then settled int he Gospel ministry, and spent some time with him. In the course of this visit, Mr. Rodgers, being one day riding with his visitant, in the close carriage in which the latter usually travelled, asked him, whether he recollected the occurrence of the little boy, who was so much affected with his preaching, as to let his lantern fall? Mr. Whitefield answered, “Oh yes! I remember it well; and have often thought I would give almost anything in my power to know who that little boy was, and what had become of him.” Mr. Rodgers replied with a smile, “I am that little boy!” Mr. Whitefield, with tears of joy, started from his seat, took him in his arms, and with strong emotion remarked, that he was the fourteenth person then in the ministry whom he had discovered in the course of that visit to America, of whose hopeful conversion he had been the instrument.

This fascinating account is derived from Miller’s Memoirs of the Reverend John Rodgers, D. D. (1813). Rodgers was such an important figure in colonial American Presbyterianism that this biography is a valuable window into the period as well as a portrait of the man. Take time to peruse its pages, and learn more about the boy who broke a lantern in his excitement at hearing the gospel preached, and later became a leading minister of the gospel in the early American Presbyterian Church.

John Rodgers on "a life of usefulness"

In November of 1808, John Rodgers preached a sermon at the opening of a new Presbyterian church in New York City, at the conclusion of which he left us with profound words to meditate and act upon even today:

As ever therefore sinners would wish to be reconciled to God — to escape eternal misery, and be prepared for unwasting blessedness — and as ever the people of God would wish to enjoy the comforts, the consolations of the religion of Jesus, as they pass through life — as they would wish to grow into a meetness for the inheritance of the saints in light, after a life of usefulness on earth — We most affectionately beseech both the one and the other, to be steady, uniform, and conscientious, in their attendance upon the house of God. Amen. (John Rodgers, The Presence of Christ the Glory of a Church: A Sermon Delivered November 6th, 1808, at the Opening of the Presbyterian Church in Cedar Street, New York)