Archibald Alexander (1772–1851)

This was so excellent. It does a good job sorting out people who are going through a faith crisis, and explains all the stubbornness and despair that goes along with it, in a variety of cases. I identify closely with the "obduracy" man in chapter two, as well as R.C.'s story, minus the part where he's convinced he's beyond saving. This is free on Monergism as well as sermonaudio. God save us. Please!

Summary: Biographical sketches of William Tennant and his students, with accounts of the revivals under their ministries.

Until 1727, ministers in the Presbyterian Church in the American colonies could only obtain theological training at Harvard or Yale, or back in England. And because of a divide among Presbyterians occasioned by the revivals of which George Whitefield was a leading figure, those were not preferred schools for those on the “New Light” side of the divide. In 1727, William show more Tennant, Sr. established a seminary on the banks of the Neshaminy, where Warminster, Pennsylvania is now located. The facilities were plain, a twenty by twenty foot cabin, located a mile from the church Tennant served as pastor. Aspiring ministers, awakened in the revivals came to study there until Tennant died in 1746.

This reprint of a work by Princeton seminary professor Archibald Alexander offers biographical sketches of a number of the graduates. Alexander incorporates into these sketches first hand accounts of revivals under the ministries of these graduates. In addition to information about the founding of the Log College, Alexander profiles William Tennant, Sr, his sons Gilbert (over four chapters), John, William, Jr., and Charles. Samuel and John Blair, Samuel Finley, William Robinson, John Rowland, and Charles Beatty.

Two institutions succeeded the Log College. The more significant of these was the College of New Jersey, which became Princeton University and Seminary The other was the New London School, located near Philadelphia. Alexander provides chapters on the beginnings of both of these.

Even before the elder Tennant died, a controversy contributed to the founding of both of these institutions. The Presbyterian Synod of Philadelphia did not consider the Log College to offer a sufficient education, despite the vital ministries of many and in 1739 refused to recognize the credentials of Log Cabin graduates. Many had been ordained in the Presbytery of New Brunswick, in New Jersey, which separated for a period of time over this issue. Their response was to start the College of New Jersey to address the educational deficiencies. A number of Log College graduates were on the board and Samuel Finley later served as President. Meanwhile, The Synod started its own school at New London, near Philadelphia.

One of the things this account does is give accounts of a number of revivals in the mid-Atlantic states. The first-person extracts give an immediacy to the account. As in the ministry of Edwards, it is not the rhetorical skills of ministers. Rather, we note a Spirit-given concern over the state of one’s soul, leading to repentance and the granting of an assured faith in the work of Christ.

Another striking observation. Most of those profiled died young. In their 20’s, 30’s, or 40’s. Consumption (tuberculosis) took many of them. However, the hard work of these people who burned brightly for a short time hastened the deaths of many.

Finally, it is fascinating to reflect on the fruit of William Tennant’s little Log College. Not only were the students he taught and mentored instrumental in the Awakenings of the 1700’s. They also laid the groundwork for Princeton Seminary as a bastion of Reformed education during the nineteenth and early twentieth century. The Log College had a far greater impact in pre-revolutionary American history than it’s modest physical footprint.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review. show less

On Monday Jan 28, 2019, it was up to the Pastors Academy again (with Alffi the dog) for the Pastors Academy reading group. We like to read old books as well as new and I had suggested the 1841 work by Archibald Alexander Thoughts on religious experience. My copy was bought in 1980. Around six of us were present and we had a decent time. The book covers such a vast range of topics that it was difficult to cover everything and it was not easy to formulate questions for discussion but we had a show more stab at conversion, death and depression. So not the best time we've had but okay.

Some quotations
Conviction, then, is no part of a sinner’s salvation - but the clear practical knowledge of the fact that he cannot save himself, and is entirely dependent on the saving grace of God.
In judging of religious experience, it is all important to keep steadily in view the system of divine truth contained in the Holy Scriptures; otherwise our experience, as is too often the case, will degenerate into enthusiasm. Many ardent professors seem too readily to take it for granted that all religious feelings must be good. They therefore take no care to discriminate between the genuine and the spurious, the pure gold and the tinsel. Their only concern is about the ardour of their feelings; not considering that if they are spurious, the more intense they are the further will they lead them astray.
There is no necessity for any other proof of native depravity than the aversion which children early manifest to religious instruction and to spiritual exercises.
Of two persons under conviction of sin, one of whom has had sound religious instruction, and the other none, the former will have an unspeakable advantage over the latter in many respects.
There is a common practical error in the minds of many Christians in regard to this matter. They seem to think that nothing has any relation to the conversion of the sinner but that which immediately preceded this event; and the Christian is ready to say, I was awakened under such a sermon, and never had rest until I found it in Christ; making nothing of all previous instructions and impressions. So, when a revival occurs under the awakening discourses of some evangelist, people are ready to think that he only is the successful preacher whose labours God owns and blesses; whereas he does but bring forward to maturity feelings and convictions which have been long secretly forming and growing within the soul, but so imperceptibly that the person himself was little sensible of any
change.
We know very little, however, of what is passing in the minds of thousands around us. The zealous preacher often concludes and laments that there is no impression on the minds of his hearers, when, if the covering of the human heart could be withdrawn, he would be astonished and confounded at the variety and depth of the feelings experienced. Those impressions which manifest themselves by a flow of tears are not the deepest, but often very superficial; while the most awful distresses of the soul are entirely concealed by a kind of hypocrisy, which men early learn to practice to hide their feelings of a religious kind from their fellow-creatures.
If there be a truth established beyond all reasonable question by uniform experience, it is that lovers of pleasure are the enemies of God. show less

The Work of The Holy Spirit in the believers mind, Heart, Soul and affections