What's New at Log College Press? - December 20, 2022

Receive our blog posts in your email by filling out the form at the bottom of this page.

At the close of 2022, Log College Press is staying very active as we continue to expand the site and make accessible even more literature from early American Presbyterians.

Last month, in November 2022, we added 582 new works to the site. There are currently over 17,000 free works available at LCP. Today we are highlighting some of the new free PDFs available as found on our Recent Additions and Early Access pages, two features provided to members of the Dead Presbyterians Society.

Some highlights at the Early Access page:

  • Two works by Thomas Cleland, A Familiar Dialogue Between Calvinus and Arminius (1805, 1830); and The Socini-Arian Detected: A Series of Letters to Barton W. Stone, on Some Important Subjects of Theological Discussion, Referred to in His "Address" to the Christian Churches in Kentucky, Tennessee, and Ohio (1815);

  • Abraham Brooks Van Zandt, God's Voice to the Nation: A Sermon Occasioned by the Death of Zachary Taylor, President of the United States (1850);

  • Cornelius Van Til, The Defense of the Faith (1955); and Christianity and Barthianism (1962);

  • John Murray, The Reformed Faith and Modern Substitutes (1935-1936); and The Application of Redemption (1952-1954) [a series of many articles which served as the basis for his 1955 book Redemption Accomplished and Applied];

  • Geerhardus Vos, A Song of the Nativity (1924, 1972) [a Christmas poem]; and

  • early sermons by Francis James Grimké, Our Duty to the Poor — How We Observed It on Christmas (1881); Wendell Phillips: A Sermon Delivered Sunday, Feb. 24, 1884, at the Fifteenth Street Presbyterian Church, Washington, D.C. (1884); Our Future as a People (1890), each of which was contributed by a reader.

Some highlights at the Recent Addtiions page:

Also, be sure also to check out the quotes we have been adding at our blog for DPS members: Though Dead They Still Speak, including John Holmes Agnew: The Lord Loves the Gates of Zion; B.B. Warfield on Theological Study as a Religious Exercise and on What it Means to Glorify and Enjoy God; William H. Green on How the Child of God May Rightly Undergo Frowning Providences; John Murray: To the Calvinist Who Once Struggled With the Arminian Idea of Free Will; E.C. Wines: Christ is the Fountain of the Promises; James Gallaher on the Difference Between Calvinism and Fatalism; William S. Plumer's Suggested Guidelines for Making Family Worship More Profitable; Elizabeth Prentiss on Dying Grace; and T. De Witt Talmage: The Sabbath a Taste of Heaven.

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

Meanwhile, please feel free to browse the many resources available to our readers in print and in digital format. There is a lot to explore, and many Presbyterian voices from the past to hear. We look forward to seeing what the Lord has in store for Log College Press in 2023. Thank you, as always, for your interest and support, dear friends, and best wishes to you in the New Year!

Happy Thanksgiving From Log College Press!

Receive our blog posts in your email by filling out the form at the bottom of this page.

The history of Thanksgiving is always a fascinating (and sometimes, controversial) topic. The site of the first Protestant Thanksgiving in America is usually associated with the Pilgrims of Plymouth, Massachusetts in 1621, but Virginia also puts forth a claim to an earlier observance of Thanksgiving at Jamestown in 1610, and even prior to that, Thanksgiving, including the singing of a psalm, was observed by the French Huguenots at Fort Caroline, near modern-day Jacksonville, Florida in 1564.

Moving forward to the colonial and early American eras, magistrates began to follow these earlier examples of gathering to give thanks at appointed occasions and they issued Thanksgiving proclamations. Two notable Presbyterians who had a hand in this were John Witherspoon and Elias Boudinot IV.

Witherspoon served on a committee which drafted the Thanksgiving proclamations by the Confederation Congress for 1781 and 1782. Boudinot, who served as President of the Confederation Congress, and later, as a representative of New Jersey in the U.S. House of Representatives, signed the Congressional Thanksgiving Proclamation for 1783, and also proposed the resolution calling upon President George Washington to issue a Thanksgiving proclamation in 1789.

Witherspoon’s 1781 Thanksgiving proclamation called upon Americans to:

assemble on that day, with grateful hearts, to celebrate the praises of our gracious benefactor; to confess our manifold sins; to offer up our most fervent supplications to the God of all grace, that it may please Him to pardon our offences, and incline our hearts for the future to keep all his laws; to comfort and relieve all our brethren who are in distress or captivity; to prosper our husbandmen, and give success to all engaged in lawful commerce; to impart wisdom and integrity to our counsellors, judgment and fortitude to our officers and soldiers; to protect and prosper our illustrious ally, and favor our united exertions for the speedy establishment of a safe, honorable and lasting peace; to bless all seminaries of learning; and cause the knowledge of God to cover the earth, as the waters cover the seas.

Boudinot’s 1789 Thanksgiving resolution called upon President Washington to

recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging, with grateful hearts, the many signal favors of Almighty God, especially by affording them an opportunity peaceably a Constitution of government for their safety and happiness.

Corporate giving of thanks to God as Creator and Governor of the Nations, through Christ, King of the Church and the Nations, has been the practice of Christian families, churches and nations for centuries, but as the holiday of Thanksgiving is a peculiarly American institution, it is helpful to reflect on its early history in colonial times leading up to the foundation of our republic.

Theodore L. Cuyler once wrote:

Thanksgiving Day is a fitting time to inventory your mercies and blessings. Set all your family to the pitch of the one hundred and third Psalm; and hang on the wall over your Thanksgiving dinner these mottoes -- 'A merry heart is a good medicine' -- and 'He that is of a cheerful heart hath a continual feast' ["'A Merry Heart Doeth Good': A Talk For Thanksgiving Day" (1897)].

We at Log College Press are thankful for our readers and their support, and we wish each of you a very joyful and Happy Thanksgiving. May God bless you and yours richly!

Machen on the Faith Intended For the Whole World

Receive our blog posts in your email by filling out the form at the bottom of this page.

For we are not trying to spread over the world any particular view of Christian truth or any particular form of Christian organisation. I belong to the Presbyterian Church, but I have not the slightest zeal in seeking to have the Presbyterian Church extended over the non-Christian world. — Robert E. Speer, Christianity and the Nations (1910), pp. 331-332

In a striking example of two radically opposite approaches to the missionary vision, Robert E. Speer, the ecumenical layman-theologian, above, spoke of his desire for cooperation between denominations without giving weight to the distinctive beliefs of the Presbyterian church. But some years later, J.G. Machen responded clearly and forcefully to Speer’s statement with his own conviction that those distinctive beliefs represent a full-orbed gospel message as opposed to a watered-down gospel (The Attack Upon Princeton Seminary: A Plea For Fair Play [1927], pp. 8-9).

As over against such a reduced Christianity, we at Princeton stand for the full, glorious gospel of divine grace that God has given us in His Word and that is summarized in the Confession of Faith of our Church. We cannot agree with those who say that although they are members of the Presbyterian Church, they “have not the slightest zeal to have the Presbyterian Church extended through the length and breadth of the world.” As for us, we hold the faith of the Presbyterian Church, the great Reformed Faith that is set forth in the Westminster Confession, to be true; and holding it to be true we hold that it is intended for the whole world.

We may agree very much with Samuel Davies, who once wrote: “I care but little whether men go to Heaven from the Church of England or Presbyterian, if they do but go there; but Oh! Multitudes of both denominations must experience a great change before they obtain it” (August 13, 1751 Letter to brother-in-law John Holt). But there is an important difference between acknowledgment that Christianity is not at all confined to one denomination, which is most certainly the case, as confessed in the Presbyterian creed — “The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion…This catholic church hath been sometimes more, sometimes less, visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them” (Westminster Confession of Faith 25.2, 4) — and a desire, such as that which Machen expressed, that the “whole counsel of God” (Acts 20:27) be preached to the nations rather than a watered-down, non-offensive message be delivered to the world that eviscerates the truth of the gospel.

George Burrowes: The Christian life is a series of revivals

Receive our blog posts in your email by filling out the form at the bottom of this page.

I sleep, but my heart waketh. — Song of Solomon 5:2

Commenting on this text of Scripture, George Burrowes takes occasion to expound upon the nature of the spiritual ups and downs of the Christian life more largely in descriptive terms to which experienced believers can well relate.

This passage, to the end of ver. 8, illustrates the exercises of the soul in a time of spiritual sloth and decay. After thus unfolding to us his love, he lets us, as in this passage, see our depravity and indifference. Our religious life consists of a series of revivals and of withdrawals by Jesus, for calling into exercise and putting to the test our graces. When under the influence of first love, we determine never to forget the Saviour, and think the thing almost impossible. After some experience of the deceitfulness of the heart, when at some subsequent period we have had our souls restored and made to lie down in green pastures, beside the still waters, we resolve again to be faithful in close adherence to our Lord, under the impression, that with our present knowledge of the workings of sin, and the glorious displays made to us of the loveliness of Christ, and of his love towards us personally, we shall now at length persevere; but we soon find to our sorrow, that, left to ourselves, we are as unsteady and unfaithful as ever. It is surprising how quickly coldness will succeed great religious fervour. To the experienced believer it will not appear strange, that this divine allegory should bring this representation of indifference to the beloved into such immediate connection with the remarkable expressions of Jesus' love contained in the foregoing chapter. Where is the Christian who has not found the truth of this in his own experience? The three chosen disciples were overcome with lethargy even on the mount of transfiguration; and immediately after the first affecting sacrament, they not only fell asleep in Gethsemane, but all forsook Jesus and fled; while Peter added thereto a denial of his Lord, with profane swearing. While the bridegroom tarried, even the wise virgins with oil in their lamps, slumbered and slept. After endearing manifestations of Jesus' love, how soon do we find ourselves falling into spiritual slumber — often, like the disciples on the mount, under the full light of the presence of the Holy Spirit. And after periods of revival, in the same way will churches speedily show signs of sinking down into former coldness.

Burrowes speaks similarly concerning Song of Solomon 2:8-9: “The Christian life is a series of visits and withdrawals of our Lord, of revivals of grace in the heart and exposure to trials.”

He himself walked through valleys and climbed mountaintops. In a nod to Bunyan’s Pilgrim’s Progress, that brilliant allegory of the Christian life, Burrowes writes elsewhere: “The Delectable Mountains and the River of the Water of Life, cannot be reached by the pilgrim without passing through the Valley of Humiliation and the Valley of the Shadow of Death” (Advanced Growth in Grace, 1868). James Curry writes in a biographical sketch of Burrowes found in his History of the San Francisco Theological Seminary, p. 62:

He was a Christian of deep and humble piety, and had at various times all through his mature life remarkable religious experiences. He attributed them to the presence and influence of the Holy Spirit. After one of these experiences he wrote:

"Had I stood with Moses on the top of Pisgah my soul could hardly have had such delightful emotions as those now felt." Again he wrote: "When I arise in the morning and come into my study, here I find Jesus already waiting for me, and I meet Him with delight of heart.” "I can scarcely conceive of anything more desirable in Heaven than merely to have these feelings made perfect, and the union with Jesus completed by my being brought to be with Him where He is to behold His glory."

Each of us has our own unique path to follow when we take up our cross to follow our Savior. Solomon himself elsewhere teaches that “The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy” (Prov. 14:10). If the same Shepherd leads one through a valley of the shadow of death, while another is led through a different sort of trial or grants a season of encouragement, be assured that our Lord is the only truly faithful guide. Each day, by the grace of God, we must do the hard work of sanctification, and though some days will be sweeter than others, we must walk by faith and not by sight (Heb. 11:13) with our eyes fixed on Jesus (Heb. 12:1). The soul that longs for Jesus in a dry and thirsty land (Ps. 63:1) will experience both nights of tears and mornings of gladness (Ps. 30:5), but in the words of many saints who have gone before, Heaven will make amends for all.

B.B. Warfield: We are called "not to unselfing ourselves, but to unselfishing ourselves"

Receive our blog posts in your email by filling out the form at the bottom of this page.

The Christian is called to endurance (2 Tim. 4:5) and self-denial (Luke 9:23-24) in this life, but not to monasticism or stoicism. B.B. Warfield explains the nuances of this distinction most ably in a sermon from The Saviour of the World (1913) titled “Imitating the Incarnation,” pp. 265-270. In the eloquent words below, Warfield also teaches us what it means to follow Christ’s example of humility in the truest sense, and what that looks like and leads to for the Christian on earth and into eternity.

…it is difficult to set a limit to the self-sacrifice which the example of Christ calls upon us to be ready to undergo for the good of our brethren. It is comparatively easy to recognize that the ideal of the Christian life is self-sacrificing unselfishness, and to allow that it is required of those who seek to enter into it, to subordinate self and to seek first the kingdom of God. But is it so easy to acknowledge, even to ourselves, that this is to be read not generally merely but in detail, and is to be applied not only to some eminent saints but to all who would be Christ's servants? — that it is required of us, and that what is required of us is not some self-denial but all self-sacrifice? Yet is it not to this that the example of Christ would lead us? — not, of course, to self-degradation, not to self-effacement exactly, but to complete self-abnegation, entire and ungrudging self-sacrifice? Is it to be unto death itself? Christ died. Are we to endure wrongs? What wrongs did He not meekly bear? Are we to surrender our clear and recognized rights ? Did Christ stand upon His unquestioned right of retaining His equality with God? Are we to endure unnatural evils, permit ourselves to be driven into inappropriate situations, unresistingly sustain injurious and unjust imputations and attacks? What more unnatural than that the God of the universe should become a servant in the world, ministering not to His Father only, but also to His creatures, — our Lord and Master washing our very feet ? What more abhorrent than that God should die? There is no length to which Christ's self-sacrifice did not lead Him. These words are dull and inexpressive; we cannot enter into thoughts so high. He who was in the form of God took such thought for us, that He made no account of Himself. Into the immeasurable calm of the divine blessedness He permitted this thought to enter, "I will die for men!" And so mighty was His love, so colossal the divine purpose to save, that He thought nothing of His divine majesty, nothing of His unsullied blessedness, nothing of His equality with God, but, absorbed in us,—our needs, our misery, our helplessness — He made no account of Himself. If this is to be our example, what limit can we set to our self-sacrifice? Let us remember that we are no longer our own but Christ's, bought with the price of His precious blood, and are henceforth to live, not for ourselves but for Him, — for Him in His creatures, serving Him in serving them. Let all thought of our dignity, our possessions, our rights, perish out of sight, when Christ's service calls to us. Let the mind be in us that was also in Him, when He took no account of Himself, but, God as He was, took the form of a servant and humbled Himself, — He who was Lord, — to lowly obedience even unto death, and that the death of the cross. In such a mind as this, where is the end of unselfishness?

Let us not, however, do the apostle the injustice of fancying that this is a morbid life to which he summons us. The self-sacrifice to which he exhorts us, unlimited as it is, going all lengths and starting back blanched at nothing, is nevertheless not an unnatural life. After all, it issues not in the destruction of self, but only in the destruction of selfishness; it leads us not to a Buddha-like unselfing, but to a Christ-like self-development. It would not make us into

deedless dreamers lazying out a life
Of self-suppression, not of selfless love,

but would light the flames of a love within us by which we would literally "ache for souls." The example of Christ and the exhortation of Paul found themselves upon a sense of the unspeakable value of souls. Our Lord took no account of Himself, only because the value of the souls of men pressed upon His heart. And following Him, we are not to consider our own things, but those of others, just because everything earthly that concerns us is as nothing compared with their eternal welfare.

Our self-abnegation is thus not for our own sake, but for the sake of others. And thus it is not to mere self-denial that Christ calls us, but specifically to self-sacrifice: not to unselfing ourselves, but to unselfishing ourselves. Self-denial for its own sake is in its very nature ascetic, monkish. It concentrates our whole attention on self — self-knowledge, self-control — and can therefore eventuate in nothing other than the very apotheosis of selfishness. At best it succeeds only in subjecting the outer self to the inner self, or the lower self to the higher self; and only the more surely falls into the slough of self-seeking, that it partially conceals the selfishness of its goal by refining its ideal of self and excluding its grosser and more outward elements. Self-denial, then, drives to the cloister; narrows and contracts the soul; murders within us all innocent desires, dries up all the springs of sympathy, and nurses and coddles our self-importance until we grow so great in our own esteem as to be careless of the trials and sufferings, the joys and aspirations, the strivings and failures and successes of our fellow-men. Self-denial, thus understood, will make us cold, hard, unsympathetic, — proud, arrogant, self-esteeming, — fanatical, overbearing, cruel. It may make monks and Stoics, — it cannot make Christians.

It is not to this that Christ's example calls us. He did not cultivate self, even His divine self: He took no account of self. He was not led by His divine impulse out of the world, driven back into the recesses of His own soul to brood morbidly over His own needs, until to gain His own seemed worth all sacrifice to Him. He was led by His love for others into the world, to forget Himself in the needs of others, to sacrifice self once for all upon the altar of sympathy. Self-sacrifice brought Christ into the world. And self-sacrifice will lead us. His followers, not away from but into the midst of men. Wherever men suffer, there will we be to comfort. Wherever men strive, there will we be to help. Wherever men fail, there will be we to uplift. Wherever men succeed, there will we be to rejoice. Self-sacrifice means not indifference to our times and our fellows: it means absorption in them. It means forgetfulness of self in others. It means entering into every man's hopes and fears, longings and despairs: it means manysidedness of spirit, multiform activity, multiplicity of sympathies. It means richness of development. It means not that we should live one life, but a thousand lives, — binding ourselves to a thousand souls by the filaments of so loving a sympathy that their lives become ours. It means that all the experiences of men shall smite our souls and shall beat and batter these stubborn hearts of ours into fitness for their heavenly home. It is, after all, then, the path to the highest possible development, by which alone we can be made truly men.

Not that we shall undertake it with this end in view. This were to dry up its springs at their source. We cannot be self-consciously self-forgetful, selfishly unselfish. Only, when we humbly walk this path, seeking truly in it not our own things but those of others, we shall find the promise true, that he who loses his life shall find it. Only, when, like Christ, and in loving obedience to His call and example, we take no account of ourselves, but freely give ourselves to others, we shall find, each in his measure, the saying true of himself also: "Wherefore also God hath highly exalted him." The path of self-sacrifice is the path to glory.

May this indeed be the attitude of Christians who desire to seek the path of true humility. Not that we must leave the world and deny our existence or focus only on the internal, but that instead we must pour out ourselves in the service of Christ and our neighbor, to “spend and be spent” (2 Cor. 12:15), and wherever there is need, to give all for Christ. In this way, in losing our life for Christ’s sake, we shall truly find it.

The Whole Sabbath Day is Holy: J.R. Crews

Receive our blog posts in your email by filling out the form at the bottom of this page.

An 1879 deliverance from the Presbytery of Roanoke (Virginia, PCUS) speaks to the importance of keeping the entire Lord’s Day holy, in contrast to those who might wish to keep only a part of it.

In the words of James Richard Crews, moderator of the Presbytery, as recorded in the September 17, 1879 issue of The Central Presbyterian:

The Sabbath is an essential bulwark of evangelical Christianity, without which, in its true scriptural sacredness, vital godliness cannot be maintained. In the beginning (Gen. ii:3) “God blessed the seventh day and sanctified it.” It was republished from Mt. Sinai in a way the best suited to show its perpetual obligation, receiving the remarkable distinction of being “written with the finger of God” among the other commandments of the decalogue. It is impossible to give any reason for this, except that the fourth commandment is found upon the same moral and religious principles which underlie all the others, and is of like permanent force. The change of the day from the 7th to the 1st day of the week, under the New Testament, does not infringe in the least upon the fundamental principle of the commandment, the duty of devoting one-seventh of our time to rest and religious worship. But while it leaves in unabated force the original idea and aim of the institution, viz: by its recurrence every seventh day, to commemorate the creation and keep alive the knowledge and worship of God, at the same time, by it occurrence now upon the first day of the week, it serves the important end of celebrating the resurrection of our Lord Jesus Christ, “who was delivered for our offences, and was raised for our justification.”

Our Lord disallowed the pharisaical and unscriptural restrictions which the Jewish doctors had imposed upon the Sabbath, and has shown us that we should make it a cheerful and beneficent, as well as a holy, religious day. But when he declared that “the Sabbath was made for man, not man for the Sabbath,” (which has been so perverted, in the interest of Sabbath day amusements,) it were in the highest degree preposterous to suppose that he who came down from the skies to save men’s souls and bring them back to God, could have ignored and disregarded what is man’s chief characteristic and highest glory, -- not his animal, nor his intellectual, but his moral and religious nature. Mankind cannot do without the Christian Sabbath, because they cannot do without religion. And just here it is proper to remark, that in those countries where Sunday amusements are in vogue, Sunday work is also. Break down the sacredness of the day, and it becomes ultimately more a day of toil than a day of recreation, while vital religion disappears altogether. Dilute the Sabbath with worldliness, and you in the same proportion dilute and corrupt religion. Give one half of the day to secular thought, reading and chat, -- to mere worldly social converse and visiting, to say nothing of worldly business or travel, and you detract from the day more than one half of its holy influence. You endanger the whole. Because the wholesome impressions derived from the religious services of the morning are effaced and lost through the worldliness of the evening. The individual Christian needs the whole day, devoted to religion, in order to his own growth in grace. Misspent Sabbath evenings go far to account for the dwarfed growth of many Christians. Parents cannot afford to dispense with their Sabbath evenings for the religious instruction of their children, without which this sacred duty must be neglected. And the unconverted need to keep their Sabbath evenings, lest they “let slip” the “great salvation.”

Therefore, dear Christian brethren, recall that rule of Sabbath-keeping which you learned in your childhood, and both teach it to your children, and maintain it in your families – “The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the whole time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy. This is but a just exposition of the commandment, “Remember the Sabbath day to keep it holy, *** wherefore the Lord blessed the Sabbath day and hallowed it.”

Read the entire Pastoral Letter here, and may the whole Lord’s Day be kept holy, and thus may we be wholly blessed.

John Holt Rice: "I have more books than I can read"

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

What and where my relish for books, which I may be hungry for? Lord, Because I shall see thee, or serve thee, the more for the reading of them. – Cotton Mather

Not long after Archibald Alexander’s inauguration as the first Professor at Princeton Theological Seminary, he made a significant addition to his collection of books with the acquisition of a private library that belonged to a Dutch Reformed minister. Hughes Oliphant Old tells us that

At one point he was able to buy the private library of a learned Dutch theologian, the Reverend Mr. John van Harlingen. This provided him with many of the classics of Reformed theology from the sixteenth and seventeenth centuries as well as editions of the Church Fathers (The Reading and Preaching of the Scriptures in the Worship of the Christian Church, Vol. 6, p. 233).

After hearing of this acquisition, his friend John Holt Rice wrote to him on November 4, 1813 to commend his purchase.

I could not help exclaiming when I heard of the fine library you had purchased, "O fortunatum!" but I could hardly add, "equidem hand invideo" But why should I repine? I have more books than I can read.

This is recorded in J.W. Alexander’s Life of Archibald Alexander, p. 353, but the full letter by Rice is found here.

Rice describes what the Japanese refer to as Tsundoku, having more books than one can read. We have previously made mention of this concept. If one is to err, it may be best to err on the side of having more books than one can read, than on the other side. But nevertheless, it is fascinating to read about the libraries and book purchases of godly men who have gone before. And, of course, it is best to read all that we can to the glory of God!

J.R. Miller: The Christian Sabbath the pinnacle of days

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

J.R. Miller speaks of how setting apart the Lord’s Day, in which we are elevated to the loftiest of spiritual heights, has a tremendous blessing which carries over throughout the other days of the week.

In The Joy of Service (1898), pp. 244-248, he writes:

The influence of the Sabbath, like a precious perfume, should pervade all the days of the week. Its spirit of holiness and reverence should flow down into all the paths of the other days. Its voices of hope and joy should become inspirations in all our cares and toils in the outside world. Its teaching should be the guide of hand and foot in the midst of all trials and temptation. Its words of comfort should be as lamps shining in the sick-room and in the chambers of sorrow. Its visions of spiritual beauty should be translated into reality in conduct, disposition, and character.

A well-spent Sabbath is an excellent preparation for a week amid cares and struggles. There is blessing in the Sabbath rest. We cannot go on forever; we pause here and there to renew our strength.

“Birds cannot always sing;
Silence at times they ask, to nurse spent feeling,
To see some new, bright thing,
Ere a fresh burst of song, fresh joy revealing.

Flowers cannot always blow;
Some Sabbath rest they need of silent winter,
Ere from its sheath below
Shoots up a small green blade, brown earth to splinter.

Tongues cannot always speak;
O God! in this loud world of noise and clatter,
Save us this once a week,
To let the sown seed grow, not always scatter.”

True Sabbath rest, however, is not merely the cessation of all effort, the dropping of all work. As far as possible we should seek to be freed from the common tasks of the other days. Happy is he who can leave behind him, on Saturday night, all his week-day affairs, to enjoy a Sabbath in heavenly places, as it were, engaged with thoughts and occupations altogether different from those of the busy week. This even alone gives rest.

As for the Sabbath itself, it should be a day for the uplifting of the whole life. A tourist among the Alps tells of climbing one of the mountains in a dense and dripping mist, until at length he passed through the clouds, and stood on a lofty peak in the clear sunlight. Beneath him lay the fog, like a waveless sea of white vapor; and,, as he listened, he could hear the sounds of labor, the lowing of the cattle, and the peals of the village bells, coming up from the vales below. As he stood there, he saw a bird fly up out of the mists, soar about for a little while, and then dart down again and disappear. What those moments of sunshine were to the bird, coming up out of the cloud, the Sabbath should be to us. During week-days we live down in the low vales of life, amid the mists. Life is not easy for us; it is full of struggle and burden-bearing. The Sabbath comes; and we fly up out of the low climes of care, toil, and tears, and spend one day in the pure, sweet air of God’s love and peace. There we have new visions of beauty. We get near to the heart of Christ; into the warmth of his love. We come into the goodly fellowship of Christian people, and get fresh inspiration from the contact.

Thus we are lifted up for one day out of the atmosphere of earthliness into a region of peace, calm, and quiet. We see all things more plainly in the unclouded sky; and we are prepared to begin another week with new views of duty, under the influence of fresh motives, and with our life fountains refilled. Thus the Sabbath rest prepares us for the work and the struggle of the other days. We learn new lessons, which we are to live out in the common experience of the life before us. We see the patterns of heavenly things as we read our Bible, and bow before God in prayer; and we are to go down from the holy mount to weave the fashion of these new patterns into the fabric of our character. We should be better, truer-souled, and richer-hearted al the week because of the Sabbath inspirations. We should carry the holy impressions, the sacred influences, in our heart as we go out into the world, singing the songs of heaven amid earth’s clatter and noise. True Sabbath-keeping makes us ready for true week-day living.

“There are, in this loud, stunning tide
Of human care and crime,
With whom the melodies abide
Of th’ everlasting chime —
Who carry music in their heart,
Through dusky lane and wrangling mart,
Plying their daily task with busier feet
Because their secret souls a holy strain repeat.”

Sweet words to contemplate on the Sabbath day and indeed throughout the week. The Lord’s Day is the pinnacle of days, a holy mount, from which we may be refreshed by the beatific vision, and strengthened for all the days of our Christian pilgrimage. Read more by J.R. Miller here.

Occupy Till He Comes: Warfield on doing all to the glory of God

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

And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come (Luke 19:13).

An important theme in the life and teaching of B.B. Warfield is that we ought to do all to the glory of God. Not only in the seminary classroom, but in every work to which we put our hands, we ought to aim at the glory of God (1 Cor. 10:31). In an October 1911 address to the seminary students at Princeton, published later under the title The Religious Life of Theological Students, Warfield not only spoke against falsely dichotomizing theological study and religious devotion, but also affirmed that in whatever we do in life, in our studies and beyond them, we should be aiming to glorify our God.

Certainly, every man who aspires to a religious man must begin by doing his duty, his obvious duty, his daily task, the particular work which lies before him to do at this particular time and place. If this work happens to be studying, then his religious life de pends on nothing more fundamentally than on just studying. You might as well talk of a father who neglects his parental duties, of a son who fails in all the obligations of filial piety, of an artisan who systematically skimps his work and turns in a bad job, of a workman who is nothing better than an eye-servant, being religious men as of a student who does not study being a religious man. It cannot be: you cannot build up a religious life except you begin by performing faithfully your simple, daily duties. It is not the question whether you like these duties. You may think of your studies what you please . You may consider that you are singing precisely of them when you sing of "e'en servile labors,” and of “the meanest work.” But you must faithfully give yourselves to your studies, if you wish to be religious men. No religious character can be built up on the foundation of neglected duty…

A truly religious man will study anything which it becomes his duty with “devotion” in both of these senses. That is what his religion does for him: it makes him do his duty, do it thoroughly, do it “in the Lord.”

Thomas Hugh Spence, Jr. wrote about the effect of this sort of teaching on one particular student of Warfield’s in the 1890s in The Historical Foundation and Its Treasures (1956, 1960), p. 3:

While a student at Princeton, Mr. [Samuel Mills] Tenney had been impressed with the insistence of Professor Benjamin B. Warfield upon the importance of making the most of time. He once described to the writer how he repeatedly stood for hours by night in the rocking railway coaches of that pre-streamliner era in order to devote those periods of travel to reading by the ineffectual oil lamps then provided byway of token illumination in such cars.

An older writer's famous maxim says much the same thing:

Be thou never without something to do; be reading, or writing, or praying, or meditating, or doing something that is useful to the community. -- Thomas à Kempis, The Imitation of Christ (1.19)

Warfield certainly practiced what he preached: always writing, always teaching, always lovingly caring for his wife at home - he exemplified the ethic called for in the Scriptures to do all to the glory of God whether the task was menial or seemed to be of the greatest import for advancing the kingdom of God. Kingdom work is truly made up of the small as well as the great. We have business to accomplish in this life for our King and Master, who both give talents and gifts, and enables us to turn every occasion of using them as a means to glorify Himself and do others and ourselves much good. How we may then joyfully anticipate hearing those precious words: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matt. 25:23).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Noah's Dove.jpg

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

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

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

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

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

Plumer on leaving the results with God

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

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

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

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

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

Time spent for the glory of God is well-spent, according to Hugh Knox

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

Today’s post begins with a quote from Martin Luther’s The Estate of Marriage (1522), continues with a quote from Hugh Knox., and ends with a quote from John Milton

Now observe that when that clever harlot, our natural reason (which the pagans followed in trying to be most clever), takes a look at married life, she turns up her nose and says, “Alas, must I rock the baby, wash its diapers, make its bed, smell its stench, stay up nights with it, take care of it when it cries, heal its rashes and sores, and on top of that care for my wife, provide for her, labour at my trade, take care of this and take care of that, do this and do that, endure this and endure that, and whatever else of bitterness and drudgery married life involves? What, should I make such a prisoner of myself? 0 you poor, wretched fellow, have you taken a wife? Fie, fie upon such wretchedness and bitterness! It is better to remain free and lead a peaceful. carefree life; I will become a priest or a nun and compel my children to do likewise.”

What then does Christian faith say to this? It opens its eyes, looks upon all these insignificant, distasteful, and despised duties in the Spirit, and is aware that they are all adorned with divine approval as with the costliest gold and jewels. It says, “0 God, because I am certain that thou hast created me as a man and hast from my body begotten this child, I also know for a certainty that it meets with thy perfect pleasure. I confess to thee that I am not worthy to rock the little babe or wash its diapers. or to be entrusted with the care of the child and its mother. How is it that I, without any merit, have come to this distinction of being certain that I am serving thy creature and thy most precious will? 0 how gladly will I do so, though the duties should be even more insignificant and despised. Neither frost nor heat, neither drudgery nor labour, will distress or dissuade me, for I am certain that it is thus pleasing in thy sight.”

A wife too should regard her duties in the same light, as she suckles the child, rocks and bathes it, and cares for it in other ways; and as she busies herself with other duties and renders help and obedience to her husband. These are truly golden and noble works. . . .

Now you tell me, when a father goes ahead and washes diapers or performs some other mean task for his child, and someone ridicules him as an effeminate fool, though that father is acting in the spirit just described and in Christian faith, my dear fellow you tell me, which of the two is most keenly ridiculing the other? God, with all his angels and creatures, is smiling, not because that father is washing diapers, but because he is doing so in Christian faith. Those who sneer at him and see only the task but not the faith are ridiculing God with all his creatures, as the biggest fool on earth. Indeed, they are only ridiculing themselves; with all their cleverness they are nothing but devil’s fools.

Diaper changing.jpg

Hugh Knox (1733-1790) in Essay 48 of The Moral and Religious Miscellany; or, Sixty-One Aphoretical Essays, on Some of the Most Important Christian Doctrines and Virtues (1775), “On the Shortness and Due Improvement of Time,” speaks to the value of time spent on the little necessary things of life, which some might think wasted.

Time employed in worldly business and cares, is not always misspent or thrown away; for, while we have bodies, families, and the poor and needy to care for, lawful worldly induſtry, will ever be an essential part of our Chriſtian duty. But that the time spent in worldly business be lawfully ſpent, it is necessary that we thus spend it in subserviency to a higher, nobler end; that we do it to the glory of God, and in obedience to his command, and that the world is kept down from the highest place in our affećtions.

Whether we are gardening, waiting on a stoplight on our way to do good, or washing dishes, if done to the glory of God, all such tasks are worthy of a Christian and count as time well-spent.

They also serve who only stand and wait. — John Milton, Sonnet 19, “When I Consider How My Light is Spent”

A.A. Hodge's Table Talks on the Lord's Day

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

From the Table Talks of A.A. Hodge, today we glean some extracts having to do with the Lord’s Day, or Christian Sabbath. He has written more extensively on this topic in other locations, such as this treatise on The Day Changed and the Sabbath Preserved, but these bite-sized extracts are also worthy of consideration.

The Essence of the Sabbath.

That a regular portion of time, appointed by God, to be observed by all men, should be set apart for rest and the worship of God,—this is the essence of the Sabbath ; that one-seventh of time should be so set apart is, relatively to this, the accident. It is, however, the case that one-seventh of time has been positively set apart by God for a Sabbath, and a particular one-seventh of time. The choice has not been left to us.

Duration and Extent of the Sabbath Law.

"Remember the Sabbath day to keep it holy," is as much a moral law as "Thou shalt not steal" — the law founded on the relations of property. Its duration and extent are determined by the character of the institution and the abiding reason for it; and also by Scripture, in the New Testament portion of which its permanence is incidentally recognised, though there is no specific re-establishment of it, any more than of infant church membership.

The Lord’s Day and the Sabbath the Same.

Our "Lord's Day" and the Jewish "Sabbath" are not different in essence. Both are days of rest and festival, not of gloom. The essence of the Sabbath could not be changed without changing the nature of man. But the accidents of it may be changed by competent authority, and were actually changed by the college of Apostles, for a sufficient reason.

The Change of Day.

The stream of Sabbath observance on the seventh day of the week came right down to the time of the Apostles; it took a bend at that point; and it has come right on ever after. Only they could have altered it; the authority of no other would have wrought such an universal change in the Christian world. The adequate reason for the change was, the celebration of the Resurrection of Christ and the new creation it secured. The competent authority was that of the Apostles, and no other. (The trouble with the hierarchical bishops now is, that they are all Apostles, though they have not seen the Lord — not a soul of them!)

Samuel Miller on Religious Conversation

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

Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Col. 4:6)

Samuel Miller had a concern for how ministers of the gospel, as ambassadors of Christ, represented him in public, as well as in private. The impressions left on others after interaction with a minister have a bearing on his witness for Christ. In his 1827 volume Letters on Clerical Manners and Habits, Miller has much wisdom and counsel to offer his fellow co-laborers in the work of the kingdom in this regard.

One bit of wisdom, in particular, though directed to ministers, is very much applicable to all Christians.

Never retire from any company, then, without asking yourself, “What have I said for the honour of my Master, and for promoting the everlasting welfare of those with whom I conversed? What was the tenour of my conversation? What opportunity of recommending religion have I neglected to improve? From what motives did I speak, or keep silence? In what manner did I converse? With gentleness, modesty, humility, and yet with with affectionate fidelity; or with harshness, with formality, with ostentation, with vanity, and from a desire to avoid censure, or to court popular applause?” Few things, I believe, would have a more powerful tendency to promote watchfulness, diligence, and unremitting perseverance in this important duty, than the constant inspection and trial of ourselves here recommended.

This counsel speaks not only to the aim which we all ought to have to be faithful witnesses to Christ in all of our interactions, but also to our duty to examine ourselves regularly as to whether we have aimed at God’s glory in our dealings with others. In this way, ministers, and indeed all believers, ought to strive to speak with right motives and with wisdom according to the situation so that we may give a good account before our Lord.

Ministers and others do well to consult the full work by Miller on Clerical Manners for much wisdom on how to rightly represent Jesus Christ in our various conversations with others, which is available to read here. According to our place and calling, may we all seek to glorify God in our conversations.

Noah Webster and Log College Press, Cross-Referenced

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

Noah Webster is well known for his American dictionary, first published in 1828. Not only did he identify the meaning of 70,000 entries in two volumes, but often he would reference sentences from the Bible, or classic literature, to provide examples of usage. Some of the usage sources provided came from Log College Press authors. In the introduction, he specifically alludes to such Presbyterian writers as John Mitchell Mason, David Ramsay, and Samuel Stanhope Smith; but there are others too.

A sampling of almost 50 references to Log College Press authors in the ground-breaking 1828 American Dictionary of the English Language is shown below, along with additional information about the specific writings cited by Webster. Some of the quotes are quite memorable, and the sources in general indicate something of the evangelical reading done by Webster himself.

Abandon“Wo to that generation by which the testimony of God shall be abandoned.” – Dr. Mason * This quote may be found in the introduction to John Mitchell Mason’s The Christian’s Magazine, Vol. 1 (1807).

AbrahamicPertaining to Abraham, the patriarch, as Abrahamic Covenant. -- Mason * John Mitchell Mason says in his essay on the Church of God, in Works, Vol. 2, “That the church of God, his visible church, taken into peculiar relations to himself, by the Abrahamic covenant, subsists without injury through the change of dispensation and of members.”

Advocate“The idea of a legislature, consisting of a single branch, though advocated by some, was generally reprobated.” – Ramsay, Hist. Carolina. * This quote appears in David Ramsay, History of South Carolina, Vol. 1.

AlternationAlternate performance, in the choral sense. – Mason * The term “alternation” appears in John Mitchell Mason’s review of Henry Hobart’s Apology for Apostolic Order and Its Advocates in Vol. 2 of The Christian’s Magazine (1809).

Appreciate “Lest a sudden peace should appreciate the money.” -- Ramsay * This quote appears in David Ramsay, History of South Carolina, Vol. 1, where, speaking of currency inflation during the American War of Independence from Great Britain, Ramsay writes: “The sanguine, flattering themselves with the delusive hopes of a speedy termination of the war, were often induced to sell lest a sudden peace should appreciate the money, in which case it was supposed they would lose the present opportunity of selling to great advantage.”

Boatable Navigable for boats, or small river craft. -- Ramsay * The term “boatable” appears in David Ramsay, History of South Carolina, Vol. 1.

Burning“The burning plains of India.” – S.S. Smith * In An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810), Samuel Stanhope Smith writes, “While the spirit of fanaticism carries the sun-burnt Saracen to the North, the love of war, and of plunder transplants the Tartar from the snows of Scythia to the burning plains of India.”

Climatical“limited by a climate.” – S.S. Smith * Also in his 1810 Essay, Samuel Stanhope Smith writes, “To those who can satisfy themselves with regard to the communication of these properties, the transmission of climatical or national differences ought not to appear surprising.”

Conscience“Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed.” – J.M. Mason * This quote is derived from John Mitchell Mason’s essay On the Formation of a Good Conscience in Vol. 1 of The Christian’s Magazine (1807), in which he states: “I begin by remarking, that the scriptures, at tending to the operations of the human mind, ascribe a twofold agency to conscience. The first is occupied in ascertaining our duty before we proceed to action ; the second in judging of our actions, after they have been performed.”

Delegation“The duties of religion cannot be performed by delegation.” – S. Miller * In the first of his Letters Concerning the Constitution and Order of the Christian Ministry (1807), Samuel Miller writes, “Religion is the common business of all men. Its duties cannot be performed by delegation.”

Deter“A million of frustrated hopes will not deter us from new experiments.” – J.M. Mason * John Mitchell Mason, in his sermon on The Gospel for the Poor (Works, Vol. 3), says: “An irresistible law of our being impels us to seek happiness. Nor will a million of frustrated hopes deter from new experiments; because despair is infinitely more excruciating than the fear of fresh disappointment.”

Distributable“That may be distributed; that may be assigned in portions.” – Ramsay * The term “distributable” appears in David Ramsay, History of South Carolina, Vol. 2.

Dogma“Compliment my dogma, and I will compliment yours.” – J.M. Mason - This quote appears in John Mitchell Mason’s essay On Liberality in Religion in Vol. 1 of The Christian’s Magazine (1807).

Error“Charge home upon error its most tremendous consequences.” – J.M. Mason * This quote appears in John Mitchell Mason’s essay On Religious Controversy in Vol. 1 of The Christian’s Magazine (1807).

Exquisite“The most exquisite of human satisfactions flows from an approving conscience.” – J.M. Mason * This quote appears in John Mitchell Mason’s essay On the Formation of a Good Conscience in Vol. 1 of The Christian’s Magazine (1807).

Grade“While questions, periods, and grades and privileges are never once formally discussed.” – S. Miller and “When we come to examine the intermediate grades.” – S.S. Smith * The former quote is derived from Samuel Miller, Letters Concerning the Constitution and Order of the Christian Ministry (1807): “While questions respecting priority, and grades, and privileges, are never once formally discussed, only occasionally alluded to, and then in a manner so indistinct and cursory as to show that they were considered as objects of inferior moment.” The latter quote is from Samuel Stanhope Smith’s An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

Guise“That love which is without dissimulation, wears not the guise of modern liberality.” – J.M. Mason * In his essay On Liberality in Religion in The Christian’s Magazine (1807), John Mitchell Mason writes: “That ‘love’ which is ‘without dissimulation,’ wears no such guise.”

Habitual“Formed by repeated impressions; rendered permanent by continued causes; as, an habitual color of the skin.” – S.S. Smith * Samuel Stanhope Smith refers to “an habitual colour of the skin” in An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

Humanity“It is a debt we owe to humanity.” – S.S. Smith — This is taken from Samuel Stanhope Smith’s An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810): “It is a debt which we owe to humanity to recognize our brethren in every class of men into which society is divided, and under every shade of complexion which diversifies their various tribes from the equator to the poles.”

Identify“Every precaution is taken to identify the interests of the people, and of the rulers.” – Ramsay and “Paul has identified the two ordinances, circumcision and baptism, and thus, by demonstrating that they have one and the same use and meaning, he has exhibited to our view the very same seal of God’s covenant.” – J.M. Mason * The first quote appears in David Ramsay, History of South Carolina, Vol. 1. The second quote is derived from John Mitchell Mason’s essay on the Church of God in Works, Vol. 2: “He [Paul] has, therefore, identified the two ordinances: and thus, by demonstrating that they have one and the same use and meaning, he has exhibited to our view the very same seal of God's covenant, under the forms of circumcision and baptism respectively.”

Idol“An idol is any thing which usurps the place of God in the hearts of his rational creatures.” – S. Miller — This quote comes from Samuel Miller’s 1826 sermon The Evidence and Duty of Being on the Lord's Side.

Improvable“A scarcity of improvable lands began to be felt in these colonies.” – Ramsay * David Ramsay, in his History of South Carolina, Vol. 1, writes: “Notwithstanding the vast extent of territory contained in the provinces of Virginia and Pennsylvania, a scarcity of improvable lands began to be felt in these colonies, and poor people could not find vacant spots in them equal to their expectations.”

InitiatingIntroducing by instruction, or by appropriate ceremonies. – J.M. Mason * John Mitchell Mason refers to the “initiating seals” of circumcision and baptism in his essay on the Church of God, Works, Vol. 2.

IrregeneracyUnregeneracy. – J.M. Mason * John Mitchell Mason defines the Scripture phrase “uncircumcision of your flesh” as “uncircumcision put for the state of irregeneracy” in his essay on the Church of God, Works, Vol. 2.

Irresistable“An irresistible law of our nature impels us to seek happiness.” – J.M. Mason * As noted above, John Mitchell Mason, in his sermon on The Gospel for the Poor (Works, Vol. 3), says: “An irresistible law of our being impels us to seek happiness. Nor will a million of frustrated hopes deter from new experiments; because despair is infinitely more excruciating than the fear of fresh disappointment.”

Non-Episcopal, Non-EpiscopalianNot episcopal; not of the episcopal church or denomination…. – J.M. Mason * The term “non-episcopal brethren” appears in John Mitchell Mason’s Essays on Episcopacy in Works, Vol. 2.

Non-EssentialNon-essentials are things not essential to a particular purpose. – J.M. Mason * In Catholic Communion, Works, Vol. 1, John Mitchell Mason writes: “To draw the line of distinction between the essentials and non-essentials of our most Holy Faith, it at all times a delicate and difficult task.”

Obligate“The millions of mankind, as one vast fraternity, should feel obligated by a sense of duty and the impulse of affection, to realize the equal rights and to subserve the best interests of each other.” – Proudfit * The precise quote given has not yet been located by this writer, but there is a similar quote found in Alexander Moncrief Proudfit, Practical Godliness in Thirteen Discourses on the Duties of the Closet, and Family, and Sanctuary (1813), Sermon 9: “By inferring that there is an intimate connection between man and man, and that each is obligated to aim at promoting the perfection of the whole.”

Perdition“If we reject the truth, we seal our own perdition.” – J.M. Mason * This quote appears in John Mitchell Mason’s essay On Religious Controversy in The Christian’s Magazine, Vol. 1 (1807).

Pestilence“Profligate habits carry pestilence into the bosom of domestic society.” – J.M. Mason * This quote appears in John Mitchell Mason’s introduction to The Christian’s Magazine, Vol. 1 (1807).

Philosophy “True religion and true philosophy must ultimately arrive at the same principle.” – S.S. Smith * This quote appears in Samuel Stanhope Smith’s An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

PutrescibleThat may be putrefied; liable to become putrid; as putrescible substances. – Ramsay, History. * David Ramsay, History of South Carolina, Vol. 2: “The daily removal of putresicble substances lessens the evils of impure air, but is inadequate to the purpose intended.”

RecallableThat may be recalled. - Ramsay * The term “recallable” appears in David Ramsay, The Life of George Washington (1807).

Reconciliation“Reconciliation and friendship with God, really form the basis of all rational and true enjoyment.” – S. Miller * Samuel Miller stated this in his 1826 sermon The Evidence and Duty of Being on the Lord’s Side.

Redeem“The mass of earth not yet redeemed from chaos.” – S.S. Smith and “He could not have redeemed a portion of his time for contemplating the powers of nature.” – S.S. Smith * Both quotes are derived from Samuel Stanhope Smith, An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

RepublicanizeTo convert to republican principles; as, to republicanize the rising generation. -- Ramsay * David Ramsay, in his History of South Carolina, Vol. 1, utilizes the phrase “to republicanize the rising generation.”

Savagism“The state of rude uncivilized men; the state of men in the native wildness and rudeness.” – S.S. Smith. Walsh. * Samuel Stanhope Smith uses the term “savagism” several times in An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

Scene“The shepherds, while watching their flocks upon the plains of Bethlehem, were suddenly interrupted by one of the most sublime and surprising scenes which have ever been exhibited on earth.” – W.B. Sprague * This quote comes from William Buell Sprague’s “Right Hand of Fellowship” at the 1825 ordination of Congregational minister William C. Fowler.

Scepticism“Let no despondency or timidity or secret skepticism lead any one to doubt whether this blessed prospect will be realized.” – S. Miller * This quote appears in Samuel Miller, A Sermon, Delivered in the Middle Church, New Haven, Con. Sept. 12, 1822: at the Ordination of the Rev. Messrs. William Goodell, William Richards, and Artemas Bishop, as Evangelists and Missionaries to the Heathen (1822).

Semi-deisticalHalf-deistical; bordering on deism. – S. Miller * The term “semi-deistical” appears in Samuel Miller, Letters Concerning the Constitution and Order of the Christian Ministry (1807).

Skirt“Savages – who skirt along our western frontiers.” – S.S. Smith * This quote comes from Samuel Stanhope Smith, An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

Stationary“Not advancing, in a moral sense; not improving; not growing wiser, greater or better; not becoming greater or more excellent.” – S.S. Smith * The term “stationary” is used in Samuel Stanhope Smith, An Essay on the Causes of the Variety of Complexion and Figure in the Human Species (1810).

UnbendingUnyielding; inflexible; firm; applied to things; as, unbending truth. – J.M. Mason * The term “unbending” appears in John Mitchel Mason’s pastoral resignation speech, which is in his Works, Vol. 4.

UncovenantedNot promised by covenant; not resting on a covenant or promise. – S. Miller * The term “uncovenanted” appears several times in Samuel Miller, Letters Concerning the Constitution and Order of the Christian Ministry (1807).

UnquestioningNot calling in question; not doubting; unhesitating. – J.M. Mason * The term “unquestioning” appears in John Mitchell Mason’s essay on the Church of God, Works, Vol. 2.

World“There may be other worlds, where the inhabitants have never violated their allegiance to their Almighty sovereign.” – W.B. Sprague * This interesting quote comes from Sprague’s 1826 sermon on The Mediation of Christ the Ground of the Believer’s Triumph, in which he states: “I do not deny that purposes were answered in the Divine administration by the death of Christ, which have never yet been revealed to us; purposes, it may be, even more magnificent than those which relate to our own redemption. There may be other worlds than ours within the dominions of Jehovah, where a spirit of rebellion has been manifested, and the benefits of Christ’s death enjoyed. And there may be other worlds still, where the inhabitants have never violated their allegiance to their Almighty Sovereign, in which the revelation of this wonderful fact may serve as a mirror to reflect the brightest of the divine glories. But it is not with other parts of the system that we are so immediately concerned. The death of Christ, for aught we know, may exert an influence of some kind or other, wherever there are intelligent beings; but in respect to ourselves, and the world to which we belong, there is no room for doubt.”

This snapshot from Webster’s 1828 Dictionary, cross-referenced with Log College Press, provides insight into what Webster read and drew upon to help codify, as it were, the English language in America. It represents another avenue of influence by 19th century Presbyterian writers that is not widely recognized, but nevertheless is profound.

"A Christless cross no refuge is for me" - Who said it?

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

There is a verse of poetry that is often shared on social media and attributed to B.B. Warfield. It comes from “The Dogmatic Spirit,” an article which first appeared in The Presbyterian Journal, October 11, 1894, and was reprinted in Selected Shorter Writings of Benjamin B. Warfield, Vol. 2, p. 667.

A Christless cross no refuge is for me;
A Crossless Christ my Savior may not be;
But, O Christ crucified! I rest in thee.

Apart from the center alignment, perhaps, Warfield did not indicate whether this was his poetry or that of another, but this poem had in fact been published before 1894 under a different name. In this writer’s attempt to trace the poem’s origins, it appears to have been attributed to two poets before Warfield.

In He Giveth Songs: A Collection of Religious Lyrics (1881) by W.M.L Jay (pseud.), A.E. Hamilton and Others, this verse appears under the title “The Cross.” It is attributed to A.E. Hamilton, who is Anna Elizabeth Hamilton, Irish poet (1843-1875 or 1876). The second edition of this work — under the title At the Evening Time and Other Poems (1892) — also credits A.E. Hamilton for this poem. Likewise, it is attributed to Hamilton in Edward D. Boylston’s The Cross of Christ: A Poem (1882). In The Pilgrim’s Staff or Daily Steps Heavenward by The Pathway of Faith (1897) by Rose Porter, the same poem is attributed to C.M. Noel, who is Caroline Maria Noel, English poet (1817-1877). Noel was one of the poets included in He Giveth Songs. Therefore, the likely author of these verses appears to be Anna Elizabeth Hamilton.

The words as she appears to have written them are:

A CHRISTLESS cross no refuge were for me;
A crossless Christ my Saviour might not be;
But, O Christ crucified, I rest in Thee!

These beautiful lines fit Warfield’s Christocentric thought perfectly, and they are worthy to be remembered. It is clear, though, that this poem predates Warfield’s use of it in “The Dogmatic Spirit.” Warfield himself was an accomplished poet, as we have seen before. Many of his poems are available to read at Log College Press. So it is worth remembering who actually wrote these verses, and the poet appears to be Anna Elizabeth Hamilton. If further research leads to a different assessment, please feel free to comment and share any additional information. In the meantime, let us meditate on the message of the poem: rest in Christ alone!

A word on legalism from R.B. Kuiper

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

Following up on a memorable quote concerning legalism by another Dutch-American Presbyterian, Geerhardus Vos, which we shared previously, today’s post is extracted from an article by R.B. Kuiper titled “God’s Will and God’s Word,” which appeared in The Presbyterian Guardian 5:63-66.

May we ever be on guard against those who in the name of religion would add to God´s law. To be stricter than God is no evidence of piety but, contrariwise, of abominable presumption. To add to God's law is just as heinous a sin as to subtract from it. He who does either puts himself in God's place.

Therefore it is not at all strange that he who today forbids what God allows will tomorrow allow what God forbids. That is precisely what one may expect of him who sets himself up as Lawgiver in God's stead. He is sure to topple from the cliff of rigid moralism into the abyss of reeking immorality.

The deep waters of affliction, per John H. Aughey

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

A 19th century Presbyterian from the South with Union sympathies — self-described as “a refugee from Mississippi” in his autobiographical account, The Iron Furnace: or, Slavery and Secession (1863) — John Hill Aughey (1828-1911) lived a remarkable life and has ensured that his name will escape oblivion, having, as he says, 1) been a parent, 2) planted a tree, 3) built a house, and 4) written a book. He served pastorates in Mississippi (6), Indiana (6), Ohio (3), Missouri (2), Iowa (1) and as a missionary for eight years in the Oklahoma and Indian Territories, before retiring to New Jersey, where he is buried. One of the several books which he wrote during his career as both pastor and author is Spiritual Gems of the Ages (1886), a compilation of nuggets of wisdom from the literature of many centuries. In some instances, attribution is given to the sources, but not in all cases. Yet, the author describes his aim in this work thus:

This volume bears the impress of every diversity of individual character. More than three thousand saints, philosophers and sages, whose lives have extended through a period of four thousand years of the world's history, have contributed, each his quota, to the formation of this volume. Thus have been secured variety, spirituality and the highest order of intellectual thought and diction. Not a single inferior or common place thought or sentiment has been suffered to enter; and if any has surreptitiously found a place, upon discovery it will be unceremoniously ejected. It is a book suited to all ages and all nations ; to all classes of men, and all states of society; for all capacities of intellect, and all necessities of the soul. It sets forth the most heavenly truths in a manner clear and convincing, and makes them comprehensible by all. All abstruse speculation is avoided. The King's highway of holiness — the way of salvation — is pointed out as with a beam of light, so that the convicted sinner needs not doubt as to what he must do to be saved. By the blessing of the Holy Spirit, the impenitent reader may be convicted of sin and led to put implicit trust in that Savior of whose ability and willingness to save he will find in this volume a complete revelation. The reader will rise from its perusal with elevated thoughts and feelings, with more ardent love of virtue, with increase of spiritual information, and with intense desire to serve more faithfully as a laborer in his Master's vineyard. This volume is unique; it is a desideratum in religious literature, and it will doubtless become the vade-mecum of many a Christian.

One of the un-sourced quotes, widely credited to Aughey on the internet today, found in this remarkable volume is as follows:

God brings men into deep waters, not to drown them, but to cleanse them.

From this writer’s research, the quote appears to originate from a sermon preached by an English Presbyterian Westminster Divine of French Huguenot descent, Edmund Calamy the Elder (1600-1666). He published a set of sermons under the title The Godly Man’s Ark in 1658. It was in the first of those sermons in which he said:

God brings his children low, not to trample upon them, but to make them low in their own eyes, and to humble them for sin, Deut. 8. 2. God brings them into the deep waters, not to drown them, but to wash and cleanse them, Isa. 27. 9. 

Calamy, the Elder, Edmund photo.jpg

Having extracted this quote from Calamy, Aughey has highlighted a bit of wisdom that has given readers comfort from the 17th century to the present day. There are many other such nuggets of great worth to be found in Aughey’s compilation. Take time to study this volume and to treasure its wisdom of the centuries.