A Classic of English Literature Was Born on This Day in History: April 25, 1719

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“All our Discontents about what we want, appeared to me, to spring from the want of Thankfulness for what we have….‘Tis never too late to be wise.” — Daniel Defoe, Robinson Crusoe (1719, 1868), pp. 131-132, 178

The classic tale of Robinson Crusoe by Daniel Defoe was first published on April 25, 1719. Supposedly inspired by the real-life experiences of castaway Alexander Selkirk, Defoe’s novel pioneered the literary genre now known as the Robinsonade.

While the story of Crusoe’s adventures on the island and his later travels all around the world are legendary, the life of the author is in many ways just as intriguing, as James O. Murray tells us in The Author of Robinson Crusoe (1890). Daniel Defoe (1660-1731) lived through tumultuous times in English politics, and used his pen to craft some of the most memorable stories in English literature, often with a satirical wit biting enough to land him in prison. He was a Protestant dissenter who seems to have borrowed the last name of his protagonist from his friend and classmate, Puritan Timothy Cruso, author of God the Guide of Youth (1695), a sermon whose passages in some cases are mirrored in Robinson Crusoe.

I am monarch of all I survey,
My right there is none to dispute;
From the centre all round to the sea
I am lord of the fowl and the brute.
O Solitude! where are the charms
That sages have seen in thy face?
Better dwell in the midst of alarms
Than reign in this horrible place.

There's mercy in every place,
And mercy, encouraging thought!
Gives even affliction a grace,
And reconciles man to his lot. — William Cowper, Verses, Supposed to be Written by Alexander Selkirk, During His Solitary Abode in the Island of Juan Fernandez (1793)

An 1820 edition of Robinson Crusoe was published in Latin by Joseph P. Engles, author of the Catechism For Young Children. As a young man, Timothy Flint “was extravagantly fond of books of voyages and of travels. He disliked the cities and delighted to imagine himself in the position of Robinson Crusoe” (Timothy Flint: Pioneer, Missionary, Author, Editor, 1780-1840 [1911], p. 33). Robinson Crusoe was a favorite read of the future pastor of the Old Pine Street Presbyterian Church in Philadelphia, Thomas Brainerd (Life of Rev. Thomas Brainerd, D.D., For Thirty Years Pastor of Old Pine Street Church, Philadelphia [1870], p. 21). Missionary William P. Alexander once visited “Juan Fernandez, the famous residence of Alexander Selkirk, alias Robinson Crusoe” in 1832 (Mission Life in Hawaii: Memoir of Rev. William P. Alexander [1888], p. 31). Southern Presbyterian minister and author F.R. Goulding was directly inspired by Defoe to write Robert and Harold: or, The Young Marooners on the Florida Coast (1852). W.G.T. Shedd’s edition of the works of Samuel Taylor Coleridge (Vol. 4 [1856]) includes Coleridge’s notes on Robinson Crusoe. Thomas Smyth wrote of the literature he enjoyed in his youth, remarking that “Robinson Crusoe was a great favourite” (Autobiographical Notes, p. 11, [1914]). Henry H. Jessup reports sharing an Arabic translation of Robinson Crusoe with a gentleman in Fifty-Three Years in Syria, Vol. 1 (1910). James F. and Harriet H. Holcomb wrote of the influence of Robinson Crusoe in their missionary experiences in In the Heart of India; or, Beginnings of Missionary Work in Bundela Land (1905), pp. 186-187.

These are but a fraction of the known references to this literary classic among Presbyterian authors at Log College Press. A book whose influence has spanned the globe and inspired millions is worthy of remembrance on this day in history. Happy birthday, Robinson Crusoe!

Calvin's Institutes at Log College Press

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Now, my design in this work has been to prepare and qualify students of theology for the reading of the divine word, that they may have an easy introduction to it, and be enabled to proceed in it without any obstruction. For I think I have given such a comprehensive summary, and orderly arrangement of all the branches of religion, that, with proper attention, no person will find any difficulty in determining what ought to be the principal objects of his research in the Scripture, and to what end he ought to refer any thing it contains. — John Calvin, Preface to the 1559 edition of the Institutes of the Christian Religion (1841 ed.)

One of the great classic works in Reformed Christian literature is the Institutes of the Christian Religion by the French-Swiss theologian John Calvin. First published in Latin in 1536, with subsequent editions in Latin and French, the final authoritative Latin edition approved by its author came out in 1559. It’s importance as a guide to the Christian faith can be measured in how many times it has been republished, including in America. Perhaps more than any other single book, Calvin’s Institutes has influenced and shaped the Protestant Reformation and Protestantism in general.

Today, in the English-speaking world, the most commonly used translations are those by Ford Lewis Battles (edited by John T. McNeill, 1960) and Henry Beveridge (1845), although more recent. translations from the 1541 French edition of the Institutes (Calvin’s own translation of the 1539 Latin Institutes into French) by Elsie Anne McKee (2009) and Robert White (2014) are gaining in popularity. Older English translations by Thomas Norton (1561) and John Allen (1813) continue to have their respective admirers; Calvin scholar Dr. Richard Muller is said to prefer Allen’s over the rest.

Although the first American edition was published in 1816, it was not until overtures by John C. Backus and Robert J. Breckinridge on behalf of their Baltimore congregations, with financial assistance, led the Presbyterian Board of Publication to issue its own edition of Allen’s translation in 1841 with an introduction by William M. Engles, editor of the Board, along with editorial assistance by his brother Joseph P. Engles.

Title page of the 1841 edition of Calvin’s Institutes.

Title page of the 1841 edition of Calvin’s Institutes.

In 1936, a new edition of Allen’s translation was published by the Presbyterian Board of Christian Education. It has some features worthy of note. Included are B.B. Warfield’s article on The Literary History of the Institutes (first published in 1909) and An Account of the American Editions by Thomas C. Pears, Jr.

Title page of the 1936 edition of Calvin’s Institutes.

Title page of the 1936 edition of Calvin’s Institutes.

It is hoped that we might be able to add Hugh T. Kerr’s A Compend of the Institutes of the Christian Religion (1939) at some point in the future. Meanwhile, the 1841 and 1936 editions of Calvin’s Institutes, with prefatory material by Engles, Warfield and Pears are fully available to read at Log College Press. Allen’s translation of Calvin’s magnum opus is a treasure appreciated by American Presbyterians since the 19th century, and we are pleased to make it accessible to our 21st century readers as well.

It has pleased God that Calvin should continue to speak to us through his writings, which are so scholarly and full of godliness, it is up to future generations to go on listening to him until the end of the world, so that they might see our God as he truly is and live and reign with him for all eternity. — Theodore Beza, Life of John Calvin

Joel Parker's Initiatory Catechism

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We have previously drawn our readers’ attention to The Presbyterian's Hand-Book of the Church: For the Use of Members, Deacons, Elders, and Ministers (1861), prepared jointly by Joel Parker (1799-1873) and Thomas Ralston Smith (1830-1903). In its guidance to Christian parents and to church officers, the teaching of the Westminster Shorter Catechism is naturally encouraged. But included also is a related tool, described as the Initiatory Catechism, by Joel Parker, which we wish to highlight today.

Originally published in 1855 under the title The Pastor's Initiatory Catechism, or, The Shorter Catechism: Made More Brief and Simple for Young Children (we do not yet have the 1855 edition on Log College Press), it is republished in The Presbyterian’s Hand-Book of the Church. Our author describes it thus:

A short explanation of the design of this appendage may not be out of place.

The Initiatory Catechism passes over the same general ground as the Assembly's Shorter Catechism, with a little additional matter in respect to the ecclesiastical arrangements of our revered and beloved Church. This is the main thing which distinguishes it as the Presbyterian Initiatory Catechism. The Assembly's Shorter Catechism is added in a compact style, in order that these forms of instruction, by being bound up in the Manual, may serve to remind parents of their duty, and that they may not be lost, as they are apt to be when possessed only in the cheap penny editions prepared for children's classes.

Organized under three headings, the first is titled “Christian Doctrine” (73 questions and answers). Next, is “Christian Duty” (48). And finally, there is “The Christian Church” (8) - for a total of 129 questions and answers. It begins thus:

1. Who made you?

God.

2. What else has God made?

He made all things.

3. Of what did God make all things?

Of nothing.

4. For what did God make you?

To love and serve him.

5. What will make you most happy?

To love and serve God.

6. How long will it make you happy to love and serve God?

All my life.

7. Will to love and serve God make you happy in the next world too?

Yes, when I die.

8. What is the rule to show you how to love and serve God?

The Word of God.

9. What does the Word of God teach you?

To love the truth and do right.

10. Is God good?

Yes; in all he thinks and does.

11. Does God know all things?

Yes; he knows all ray thoughts.

12. Does God see all things?

Yes; and he sees me all the time, night and day.

13. Did God make all men at once?

No; he first made one man and one woman.

14. What were their names?

Adam and Eve.

One can see the overlap with Westminster as well as Joseph P. Engles’ Catechism for Young Children, and yet note points of divergence as well. The third section on the church in particular covers fresh ground. It is a catechism that is not well known today, but it was appreciated and employed in its day. To read it in full, see The Presbyterian’s Hand-Book on the Church, pp. 56-70 here. It is a short read and edifying to see how one pastor in the mid-19th century employed a catechism based on Westminster to meet the particular needs of those coming into the Presbyterian Church.

Engles' Catechism of Scripture History for Children

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There is one catechism that Joseph P. Engles is especially known for: Catechism for Young Children: Being an Introduction to the Shorter Catechism (1840). It is an adaption of the Westminster Shorter Catechism, for younger readers, which we have highlighted before.

But Engles also produced another catechism more focused on church history: The Child’s Catechism of Scripture History. It was published in two volumes consisting of four parts (1841-1852) covering the period from Genesis through the death of King Saul in 1 Samuel.

Beginning with the creation of the world in six days, continuing on through the Flood, the Patriarchs, and going through the stories of Moses, Ruth, Samson, Samuel and many others, the work is very comprehensive and written with a view towards more than memorization of facts, but also incorporates lessons to be learned, and takes not of Christ’s work in the Old Testament period.

Each of the four parts includes between 400 and 500 questions. At the end of the whole there is a section which offers brief reflections on the lessons to be gleaned from sacred history.

Teachers, parents and children may benefit from this work today, which was also appreciated in the mid-1800s when first published. Visit Engles’ page to check out this remarkable catechism, as well as his enduring Catechism for Young Children. He had a heart for teaching children about God’s Word, and it shows in the labors he bestowed on his catechisms.