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!

An Update on B.B. Warfield

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B.B. Warfield was one of the most prolific American Presbyterian writers, if not the most prolific. Recently, at Log College Press, we reached a milestone — there are now over 400 works on his page.

Many newly-added articles pertain to the Didache, the Biblical doctrine of inspiration, textual criticism, and the Westminster Assembly. One noteworthy article, currently available to read at the Early Access page for members of the Dead Presbyterians Society, is one not found in John E. Meeter & Roger Nicole, A Bibliography of Benjamin Breckinridge Warfield, 1851-1921 (1974) — Presbyterians and Their Creed (1901).

Some of the writings added in recent weeks include reviews by Warfield, from various periodicals, of writers such as Anselm, Augustine, Herman Bavinck, Louis F. Benson, Robert L. Dabney, Émile Doumergue, Charles E. Edwards, D. Hay Fleming, Henry C. Minton, A.F. Mitchell, George T. Purves, Edwin W. Rice, W.G.T. Shedd, Charles H. Spurgeon, Pierre Viret, Geerhardus Vos, and many others.

Although the internet is a big place and not every site pertaining to Warfield has been fully reviewed, it is believed that the Log College Press Warfield page currently constitutes the largest available resource of Warfield’s writings in one place on the internet, and the project of adding more of his writings is ongoing. Meanwile, take time to peruse the page, and enjoy!

Resources on Calvinism at Log College Press

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And I have my own private opinion that there is no such a thing as preaching Christ and him crucified, unless you preach what now-a-days is called Calvinism. I have my own ideas, and those I always state boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith, without works; nor unless we preach the sovereignty of God in his dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering, love of Jehovah; nor do I think we can preach the gospel, unless we base it upon the peculiar redemption which Christ made for his elect and chosen people; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, "We have not so learned Christ." (Charles Spurgeon, Sermon no. 98, New Park Street Pulpit 1:100)

It is no novelty, then, that I am-preaching; no new doctrine. I love to proclaim these strong old doctrines, which are called by nickname Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into the past, and as I go, I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me. Were I a Pelagian, or a believer in the doctrine of free-will, I should have to walk for centuries all alone. Here and there a heretic of no very honorable character might rise up and call me brother. But taking these things to be the standard of my faith, I see the land of the ancients peopled with my brethren - I behold multitudes who confess the same as I do, and acknowledge that this is the religion of God’s own church. (Charles Spurgeon, Sermon on Election 1:551)

Although Calvinism (which Charles Spurgeon has described as “the gospel, and nothing else”) permeates the works of American Presbyterians on numerous topics, and we have pages dedicated to the topics of Systematic Theology the Westminster Standards, there are particular resources on Calvinism to be found at Log College Press which we aim to highlight today. These may be worth bookmarking for future study by the student of the doctrines of grace.

Calvinism is also known by the acrostic TULIP, which is intended to make the so-called ‘Five Points of Calvinism’ easier to remember. It was the Synod of Dort (1618-1619) in The Netherlands which articulated the Calvinistic Five Points in response to the Arminian Remonstrants. And it was Loraine Boettner who popularized (and modified) the TULIP acrostic summarizing those Five Points in The Reformed Doctrine of Predestination (1932), but it was Cleland Boyd McAfee who is believed to have coined it in the first place c. 1905. We have noted this previously, but it is worth mentioning again.

The history of McAfee’s utilization of TULIP as an aid to teaching the doctrines of grace was perhaps first recorded by William H. Vail in an important 1913 article as was discussed previously here. What’s particularly interesting about Vail’s historical study of the Five Points is that is draws from multiple authorities, including the Synod of Dort, Jonathan Dickinson, and several living (at that time) leading clergymen.

William H. Vail’s chart showing the Five Points of Calvinism compared historically. A represents the list derived from Abbott’s Dictionary of Religious Knowledge; B comes from Dr. Francis Landey Patton; C is from Dr. Hugh Black; D is from the Rev. G…

William H. Vail’s chart showing the Five Points of Calvinism compared historically. A represents the list derived from Abbott’s Dictionary of Religious Knowledge; B comes from Dr. Francis Landey Patton; C is from Dr. Hugh Black; D is from the Rev. George B. Stewart; and E is from the Rev. Isaac N. Rendall.

The Five Points, says Mr. Vail, “as formulated by the Synod of Dort, according to two authorities, are as follows:

1. Personal, Gratuitous Election to Everlasting Life.
2. Particular Redemption.
3. Depravity, Native and Total.
4. Effectual Calling, or Re generation, by the Holy Spirit.
5. Certain Perseverance of Saints unto Eternal Life.

1. Divine Predestination.
2. The Redemption of Men through the Death of Christ.
3. Total Depravity.
4 Redemption through Grace.
5. Perseverance of Saints.”

The list from Jonathan Dickinson is as follows:

1. Eternal Election. Ephesians i. 4, 5.
2. Original Sin. Romans v. 12.
3. Grace in Conversion. Ephesians ii. 4, 5.
4. Justification by Faith. Romans iii. 25.
5. Saints' Perseverance. Romans viii. 30.

The TULIP list from Cleland B. McAfee, as noted by Vail, is as follows:

1st, T stands for Total I)epravity.
2d, U “ “ Universal Sovereignty.
3d, L -- “ Limited Atonement.
4th, I -- “ irresistible (, race.
5th, P -- “ Perseverance of the Saints.

Jonathan Dickinson covered this ground in The True Scripture Doctrine Concerning Some Important Points of Christian Faith (1741).

Robert L. Dabney wrote on The Five Points of Calvinism (1895) [not yet available at Log College Press] and identified them as follows:

1.. Original Sin
2. Effectual Calling
3. God’s Election
4. Particular Redemption
5. Perseverance of the Saints

The works by Dickinson and Dabney have been republished by Sprinkle Publications in 1992 as one combined volume.

Loraine Boettner in 1932 wrote: “The Five Points may be more easily remembered if they are associated with the word T-U-L-I-P; T, Total Inability ; U, Unconditional Election; L, Limited Atonement; I, Irresistible (Efficacious) Grace; and P, Perseverance of the Saints.” This has become the standard meaning of the TULIP acrostic.

Other resources to be found at Log College Press which concern Calvinism either historically or theologically considered include:

  • Ashbel Green Fairchild, The Sovereignty of God, Especially in Election; The Great Supper: or, An Illustration and Defence of Some of the Doctrines of Grace; and What Presbyterians Believe;

  • Abel M. Fraser, Calvinism: A Bible Study;

  • John L. Girardeau, Calvinism and Evangelical Arminianism;

  • A.A. Hodge, Calvinism;

  • Samuel Miller, Introductory Essay to the Thomas Scott’s Articles of the Synod of Dort (available in print here); Presbyterianism the Truly Primitive and Apostolical Constitution of the Church of Christ (available in print here); and Mole-Hills and Mountains, or The Difficulties of Calvinism and Arminianism Compared;

  • Nathan L. Rice, God Sovereign and Man Free: Or, The Doctrine of Divine Foreordination and Man's Free Agency, Stated, Illustrated and Proved From the Scriptures;

  • W.G.T. Shedd, Calvinism: Pure and Mixed - A Defence of the Westminster Standards;

  • William D. Smith, What is Calvinism?; and

  • B.B. Warfield, Calvinism and Calvinism: The Meaning and Uses of the Term; and Calvinism.

There are additional works on the subject that Log College Press hopes to add in the future such as Robert Hamilton Bishop, An Apology For Calvinism; and Samuel A. King, Presbyterian Doctrines, as Contained in the Five Points of Calvinism. And many more are already on the site relating to the thought of both John Calvin and Augustine. Also, be sure to consult, David N. Steele, et al., The Five Points of Calvinism: Defined, Defended, and Documented.

It is a core belief of historic Presbyterianism that people who are saved are saved by grace alone and not by works (Eph. 2:8-9). This is a reflection of both God’s sovereignty and man’s inability to save himself. The works referenced above concerning the doctrines of grace, and many more not mentioned by name here, are resources to take up and study by those who wish to better understand historic doctrine, which is, in the words of Spurgeon, “no novelty…no new doctrine,” but simply the fundamental teaching of God’s Word on soteriology. To God be the glory!

W.G.T. Shedd was born 200 years ago

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On June 21, 1820, in Acton, Massachusetts, one of the premier 19th century American Presbyterian theologians was born — William Greenough Thayer Shedd.

He studied at Andover Theological Seminary, graduating in 1843. He went to minister in Brandon, Vermont and also briefly at the Brick Church in New York City. His academic skills led him to serve further as a professor of English literature at the University of Vermont, professor of sacred rhetoric at Auburn Theological Seminary, professor of church history at Andover Theological Seminary, and professor of sacred literature and systematic theology at Union Theological Seminary. He died in New York City on November 17, 1894.

He is perhaps best-known today for his profound writings, some of which are still in print, which include:

  • Dogmatic Theology (3 vols);

  • A History of Christian Doctrine (2 vols.);

  • Homiletics and Pastoral Theology;

  • Sermons to the Natural Man and Sermons to the Spiritual Man;

  • The Doctrine of Endless Punishment;

  • A Critical and Doctrinal Commentary Upon the Epistle of St. Paul to the Romans;

  • Theological Essays and Literary Essays;

  • Calvinism: Pure and Mixed - A Defence of the Westminster Standards; and

  • Orthodoxy and Heterodoxy: A Miscellany.

Michael Jensen has made the case that Shedd is one of those theologians especially worth getting to know. Read his writings and more about the man here, and remember that he was born on this day 200 years ago, while his contributions to the church endure.

Three kinds of grace, according to Gilbert Tennent

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What is grace? Archibald Alexander in his Pocket Dictionary (1829, 1831) defines it as “free favour, unmerited kindness.” Gilbert Tennent in his 1743 sermon on this attribute of God — from his series on the chief end of man, reprinted also in Archibald Alexander’s compilation of Sermons of the Log College, edited by Samuel Davies Alexander — also speaks of it as “undeserved kindness.” Tennent elaborates that grace is both a divine attribute of God, and the gift of God towards others — and that God’s grace extends to “ail Creatures, even to the noblest Angels.”

The fact that God’s grace — unmerited favor — extends to all creatures suggests that not all creatures are beneficiaries of what is known as “saving grace.” Thus, distinctions must be made in the types of grace that God extends to His creatures. These distinct types of the grace of God are discussed in the writings of Jonathan Edwards, Charles Hodge, A.A. Hodge, Robert L. Dabney, W.G.T. Shedd, Geerhardus Vos and many other notable American theologians, all of whom properly distinguish between saving and common grace.

But to return to Gilbert Tennent’s sermon on grace, let us hear what this son of the founder of the Log College taught in 1743.

…Grace is Three-fold, viz., Universal, common, and saving. And

1st. Universal Grace is that, whereby Jehovah dispenses natural Things upon all his Creatures, and hence he is call’d the Saviour of all Men. 1 Tim. iv.10. And is said to preserve Man and Beast. Psa. xxxvi.6. He causes his Sun to rise upon the Fields of the Evil and the Good, and sends his Rain upon the Just and the Unjust: He gives to Man Life, Health, Strength, and all the Supports he enjoys therein, all which being undeserv’d, may be call’d Grace; but according to the Usage of Scripture and Antiquity, they seldom and less properly bear that Name.

2dly. Common Grace consists in the Communication of moral good Things upon Men promiscuously, whether they be good or bad, elect or not elect, just as natural Wisdom and Prudence, and all the Train of moral Vertues, in which even some Pagans have excell’d. And to these we may add, all outward religious Priviledges and Means of Grace; together with those transient Effects which are sometimes produced, by them upon the Unregenerate, such as some of Illumination, and Stirrings of religious Affection. In a Word all those common operations of the Holy Spirit, which are not follow’d by a habitual and saving Change, must be ascrib’d hereto. Of these mention is made Heb. vi.4-6. and also in the Parable of the Sower, Mat. xiii.20-21. But he that received the Seed into Stony Places, the same is he that heareth the Word, and anon with Joy receiveth it, yet hath he not Root in himself, but dureth for a while, for when Tribulation or Persecution ariseth, because of the Word, by and by he is offended. But

3dly. Saving Grace is that undue or undeserved Love of God, whereby he confers upon the Elect only, saving Benefits, of his own meer good Pleasure.

Thus, according to Tennent, the disposition of God towards all of his creatures is gracious, leading him to extend unmerited favor in some measure unto all, although saving grace is reserved for the elect only. The knowledge of God’s grace — in all its manifestations — is a mighty incentive to humility:

…methinks the Doctrine of Free Grace should powerfully induce us to Humility, Seeing that it is God only, who has made us to differ from others, and that we have nothing but what we have receiv'd. We are his Debtors, for all we have in Hand or Hope. The Nature of Grace supposes the Object, upon whom it is vouchsafed, unworthy of it. A continued humbling Sense of this, would as much conduce to our Benefit, as Ornament.

The sovereign and free grace of God, which flows from His very nature, will naturally bring low the pride of man and exalt the goodness of God. Consider this word from Tennent — the whole sermon is found in his Twenty-Three Sermons on Man's Chief End (1744) and in Alexander’s Sermons of the Log College (1855) — and may we then praise Him as the Psalmist does who said: “The LORD is merciful and gracious, slow to anger, and plenteous in mercy” (Ps. 103:8).

Shedd on the love of God towards all men as men

In the context of an effort to revise the Westminster Confession of Faith, William Greenough Thayer Shedd argued in 1893 that the Confession already addressed some of the concerns that had been raised. One had to do with the question of the general love of God towards all men.

It is strenuously contended that the Standards contain no declaration of the love of God towards all men, but limit it to the elect; that they make no universal offer of salvation, but confine it to a part of mankind.

The following declaration is found in Confession ii. 1. "There is but one only living and true God, who is most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligently seek him." Of whom speaketh the Confession this? of the God of the elect only? or of the God of every man? Is he the God of the elect only? Is he not also of the non-elect? Is this description of the gracious nature and attributes of God intended to be restricted to a part of mankind? Is not God as thus delineated the Creator and Father of every man without exception? Can it be supposed that the authors of this statement meant to be understood to say that God is not such a being for all men, but only for some? If this section does not teach the unlimited love and compassion of God towards all men as men, as his creatures, it teaches nothing. (Shedd, Calvinism: Pure and Mixed - A Defence of the Westminster Standards, pp. 24-25)