USA > Virginia > City of Staunton > City of Staunton > The First Presbyterian Church, Staunton, Virginia > Part 17
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The last example from history which we adduce is that of this country. This in many respects is but the result of what has already been described, for Calvinism, as Froude says, founded the American Republic. Men of this type had certainly much to do with laying the foundation of the fabric of freedom in the American Colonies, and with the origin and successful issue of the American Revolution. Huguenots from France, Dutchmen from Holland, Puritans from
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England, Scotchmen from Scotland, and Scotch-Irishmen from Ireland were the men who laid these foundations, and who fought the Revolu- tionary War to its finish. Driven by oppression from their native lands, and carrying the principles which Calvinism had planted in their souls, they found in this wild land a fit home for their planting and development. Hence when prelates assumed unlawful authority, and the king would tax the people without their permission, they resisted. Hence the contest which resulted in a free Church, in a free State, in a free land.
These instances fully establish the fact that Calvinism has framed, fought, and won the world's contest for civil and religious liberty. Were time taken to draw the contrast between nations which have felt its potent power and those that have not, the case would be still clearer, and the conclusion more fully seen. Let the Latin races and Romish lands in contrast with Anglo-Saxon races and reformed lands to-day tell the full story. Calvinistic Protestantism, has ever been the potent factor in the story.
II. THE ELEMENTAL CAUSES. We now raise the question as to whether there are elements in this Calvinistic system which naturally lead to what we have seen concerning its historical effects ? Was it merely a coincidence that Calvinism and liberty were joined in Geneva, in Holland, in Britian and in America? Or did other agencies than Calvinism produce these splendid results? Some brief analysis of the contents of the system itself may go to show that Calvinism and liberty in Church and State most surely are married together.
First, the fundamental fact of the absolute sovereignty of God had its influence. God was over all blessed for evermore, He was ruler of the universe and King of Kings. This carried along with it the inevitable conviction that man was responsible first of all, and most of all, to God who is high over all blessed for evermore. Men controlled by this conviction could not but resist any assumption of absolute authority over them on the part of men. The Calvinistic system brought the sense of God and duty right into the very lives of men, and became theirs to obey God rather than to render slavish obe- dience to men against conscience.
Secondly, for the truly Christian man, the fact of gracious, un- conditional election carried with it the same result. When the Christian felt that he had been chosen in Christ unto holiness and eternal life, there came into his experience a sense of dignity, that would not brook oppression. And the Christian realized that he was a freeman in Jesus Christ, and had given to him citizenship in the heavenly kingdom. Calvinism enfranchizes men with the right of self government under God in both Church and State.
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Thirdly, the high and controlling place given by Calvinism to the Word of God and to the right of every man to read it and apply it himself further conduced to the fostering of freedom. The authority of Holy Scripture, and the right of private judgment by the people were potent factors in this direction. The people would refuse to bow before human authority if in conflict with the teaching of the Word of God. And in the exercise of private judgment therein in- volved, the independence of the personality of the Christian man was cultivated. Such men were bound to be the Lord's freemen in all the relations of life. They were capable of self government, and restive under tyranny. Calvinism, more than any other system, has this effect, and so was fruitful in freedom in the world for the children of men.
Fourthly, the well defined separation between Church and State which Calvinism, more than any other system, makes plain, had its influences also in the same direction. Calvinism caught the meaning of our Lord's teaching about the things of Cæsar and the things of God. It could, therefore, enjoin both duties without any conflict. It refused to allow the Church to lord it over the State and hence was inflexibly opposed to Romish pretension. It also declined to admit that the State should exercise unlawful authority over the Church, and thus it was inevitably in antagonism to all phases of Erastianism. The ordinance of civil government the Calvinist taught was of God, and the citizen was under this only so far as it did not seek to compel obedience which was against the law of God. It taught the great principle that God alone was Lord of conscience, which is thus set free from the com- mandments of men. Hence civil liberty is secured. The conscience is also free from the commandments of men in matters of religion. Hence religious liberty is guaranteed. This great principle is one which should be dear to mankind even to death to every true liberty loving soul.
Fifthly, the representative form of Church government which Calvinism always implies, had much practical effect in fostering freedom in Church and State and in making men capable of self government in both relations.
If Calvinism gives the franchise to the people, this means that the people shall govern themselves in a properly constituted way in both civil and religious affairs. Hence republicanism in State, and Presbyterianism in Church are the logical consequences of Calvinism. If there be a monarchy, Calvinism will demand that it shall be a limited monarchy where the rights of constitutional govern- ment are fully recognized. No other type of monarchy will long stand before Calvinism. If there be Prelacy in the Church, either that Pre-
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lacy must become greatly modified in its working or Calvinism will be crushed out of the creed. Armenianism may stand oppression but Cal- vinism never. It will rise in its holy might and divine right, and make an end of absolutism everywhere.
Lastly, the stress laid upon education and intelligence among the people by Calvinism has had its influence also. Calvinists have always been the patrons of learning and the founders of schools and colleges for all the people, The parish school beside the parish church, had its potent influence. The catechetical instruction of the young, the strong preaching to the adult all fostered a mental discipline which made men strong and intelligent, and able to judge for themselves in matters of civil interest and religious moment. Such people could not remain under mere tutelage to either priest or king. They were fit for self government, and would claim the right to possess and ex- ercise it. Couple with this that Calvinism has always inculcated high ideals of character and conduct, and the force of this consideration is all the greater. Calvinism trained the head, it cultivated the heart, and it disciplined the life, so that its adherents were bound to be the heralds of civil and religious liberty everywhere. Such is but an out- line of the subject.
Such, my friends, is the heritage which has come to us. Let us value it at its true worth. Let us ever praise the men who won all these liberties for us. Let us ever be mindful of the Providence that gave us this priceless possession in this land. Above all let us cherish the principles of our historic Calvinism, as so well stated and on our standards, and hand this glorious heritage untarnished and enhanced to our children and our children's children.
NOTE-When delivered, at the Westminster Celebration in Staunton, Virginia, this address was spoken from brief notes. After the lapse of five years it is reproduced in substance. It is proper to say that much that belonged to the inspiration of the occa- sion, and to the freedom of extempore utterance is lost. It is hoped that the substance of the teaching of the address is here reproduced in outline; and that it may be useful for its intended purpose .- F. R. B.
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The following poem was read by Rev. R. A. Lapsley, of Greenville, Virginia:
THE COVENANTERS-THE FIRST GENERATION RAISED ON THE SHORTER CATECHISM
In the year Sixteen Hundred and Forty-seven, A little book to the world was given ; The fruit of four years of prayer and thought By that Godly Assembly, who earnestly sought To put before men within easy reach Those truths which the Scriptures principally teach.
In England, the land where this book saw the light, Its hold on the people was short and slight ; Not so in Scotland-the highest place, In the hearts of men of the Scottish race Next to God's Word, was early given To this book, born in 1647.
Nor only in Scotland-wherever on earth There's a child of Presbyterian birth, Reared in the good old-fashioned way, Made to " toe the mark " on the Sabbath day And the Catechism thus to say, Among those things which he holds till death Is his love for this grand old Confession of Faith.
There are some of us here old fogies enough To maintain that there's yet no better stuff For building a man, on whom to depend, Than "Effectual Calling," and "Man's Chief End"; So in place of every modern "Ism," We'll stick to THE SHORTER CATECHISM.
And in part proof-I am here to-day, To show in this sort of rhyming way, The kind of women and manner of men That were reared in the homes of old Scotland, when This little book first took its place In the hearts and homes of the Scottish race.
You've heard of the COVENANTERS, who Faced danger and death neath the Banner Blue- The Banner Blue, on whose silken fold
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These words were written in letters of gold
"FOR CHRIST'S CROWN AND COVENANT, " so that all might behold. 'T was in that heroic generation There first began the recitation Of the Catechism, which we to-day Are teaching our boys and girls to say.
After Sixteen Hundred and Forty-seven When these honored Standards first were given The Scottish people, came thirteen years Of quiet, free from harassing fears.
Adopted by Church Courts and Councils of State, Taught in every home, both to small and great; In those peaceful years this book won its place Which the bloody years following could not efface.
In 1660, the Restoration Brought evil times for the Scottish nation ; For Oliver Cromwell now was dead And Charles the Second reigned instead- A king that was cruel, a man that was vile, Now sat on the throne of the British Isle.
Nor were times better when Charles was gone And James the Second ascended the throne- A bigoted coward, who looked, it is said, Unmoved on men's tortures, yet turned and fled When battle's red lightning flashed round his own head.
Ah, then were the days when men's souls were tried ! When every foul art of the bigot was plied To shake their loyalty to the truth In this Confession of Faith set forth ; To drive forever from Scottish land - These symbols now honored on every hand.
For twenty-eight years the storm rolled on, And many a deed of darkness was done ; As the sickle cuts down the ripest grain, So the best and purest of Scotland were slain ; The Confession of Faith and the Catechism Received in those years their bloody baptism.
And here to-day it may be for our good To look at some scenes in those years of blood,
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Those bitter years when this tree took root Of which we now eat the pleasant fruit. Let us go for a moment back in thought To old Sanquhar town, where a deed was wrought Which kindled again to a fiery glow, A zeal for the truth, that was burning low.
'Tis the year 1680, a midsummer's day, And a band of horsemen are wending their way Into Sanquhar town, and up the street To the market cross, where they presently meet. Round the market cross they take their stand, Each head is uncovered, in every hand Gleams a naked sword, then in trumpet tone Rings the voice of their leader, Richard Cameron.
" We here this day make our declaration Against King Charles and this whole nation, Who have broken faith with God and man, And we pledge ourselves to fight as we can To bring to an end his wicked reign. And in token hereof is now unfurled This flag of the kingdom that's not of this world." He spake and out on the air there flew The silken folds of the Banner Blue.
Then neath the Blue Banner, with letters of gold, This little band, scarce twenty all told, Who thus had bidden defiance bold To the might of three kingdoms, ride two and two 'Down Sanquhar street and are lost to view. But from end to end of the Scottish nation Soon is ringing this SANQUHAR DECLARATION, * * * *
It is thirty days later, again in our sight These men of the Covenant, are drawn up for fight. 'Tis a close July day, and a storm is at hand When in dark Ayrsmoss they take their stand, And against them comes surging in headlong course · Bruce of Earlhall's dragoons-four times their force.
Long and stubborn the fight, in the skies overhead The thunder is roaring, the lightnings blaze red;
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In the dark mist beneath, the muskets are flashing, And in deadly encounter, the bright swords are clashing. Many a blaspheming trooper is now made to feel, Though he mocked at the righteous, the edge of their steel.
But at length weight of numbers and discipline tell, And the last of his band, Richard Cameron fell; It is said at that moment the skies blazed in whiteness, With a flash of the lightning surpassing in brightness, His soul left the body all mangled and gory And through the rent heavens passed upward to glory.
Five cruel years have come and gone, Since the death of Richard Cameron; It is bright Springtime, the first of May, And traveling along the main highway Is a troop of horsemen, led by one Who in Scottish history stands alone Enjoying an infamy all his own.
And yet as you see him riding there, With his long locks of light brown hair, Clustering around a face as fair As a woman's, holding with gallant air The reins of his black steed, Boscabel, You'd never think 'twas the work of hell He was now doing, and that by the name Of "BLOODY CLAVERHOUSE " he's known to fame.
Mark him well as he rides along, Whistling perchance, a careless song, His dragoons following who in their revels Were said to mimic the names of devils- Now see the light flash in his eye! What kind of game does this eagle spy?
Not far from yonder cottage door Cutting up turf upon the moor, Is a man well known the country o'er As " The Christian Carrier "-his name, John Brown of Priesthill, on this same Rests bloody Claverhouse's eye of flame.
Just one wave of Claverhouse's hand, With a word to the soldiers of stern command,
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Too quick for any thought of flight, The dragoons ride to left and right, And soon to his own cottage door They bring John Brown across the moor.
Leading their baby by the hand, His wife comes out and takes her stand Beside her husband, with sickening fear, Waiting the end which she knows is near.
For vanished now from Claverhouse's face Is every line of beauty and grace, Instead she sees written on every part Of his visage the signs of a merciless heart. He asks a few questions-among the rest- "John Brown, are you willing to take the test?" (That impious oath, by all abhorred, Who at that time, in Scotland, feared the Lord).
The martyr makes resolute answer, "no"- "Then, John, to your prayers you had better go, For as sure as the sun is in yonder sky The hour has come when you must die." Picture the feelings, you who can, Of that lone, persecuted man, As he falls on his knees beside the road, And pours his whole heart out to God.
Only a moment of respite is given As the prayers of the martyr go up to heaven, Then Claverhouse's voice breaks in-"Enough Of this pious, canting, Whiggish stuff, Men, let him bid his wife farewell, Then take him down in yonder dell And shoot him." But not a soldier stirred To carry out his cruel word.
They were hardened men and used to blood And deeds of violence none too good, But each soldier looked at the woman there Herself the picture of mute despair, Holding the hand of the little child, Who gazed in its father's face and smiled, And not a man would be the first To obey an order so accurst.
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Then all the demon in Claverhouse's soul, Broke forth in a rage beyond control; "You soft-hearted fools, now every knave Of you hopes this cursed Whig to save By your disobedience, I'll make you know, I'm not the man to be thwarted so!" So speaking, his pistol forth he drew, Aimed at John Brown, fired straight and true, The bullet on its fell errand sped And by his own threshold the martyr fell dead.
Linked forever with Claverhouse's name Is the memory of this deed of shame; And yet in these degenerate days There are not wanting those who praise This monster-instead of bloody Claverhouse, In sober history, romance and verse, This most surprising change you see His name transformed to "Bonny Dundee." Just as some now are so very civil As to speak with high respect of the Devil.
But one more scene, the foulest crime, Of all this bloody "killing time," Done in that same year the eleventh of May Upon the sands of Wigtown Bay; Where the River Blednoch comes pouring down Into Solway Firth, near by Wigtown.
This morning in May the sun shines clear, And the banks of Blednoch far and near Are black with people, every eye Turns to one spot where the tide runs high; For there, where the river and sea are met, Deep down in the bank two stakes are set.
To the lowest an aged woman is tied; To the other a girl, like a youthful bride, Or like a young queen, with face so fair And a crown of shimmering, golden hair. These two have refused to take the test, At Lag of Grierson's stern behest; And now by his orders are fastened down And doomed in the Solway's tide to drown.
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The elder woman first tastes the cup Of death. As the Solway comes rolling up And fills the Blednoch river bed The waters flow over her aged head: With unshaken constancy to the last, Nor a sigh, nor a groan, This ripened saint passed.
But how does the younger bear the sight ? For well may the ghastly vision affright! And with set purpose to add to her fear One of her persecutors comes near The river bank, and with cruel jeer Cries, "Ho, Margaret Wilson, what see you there?" But with serene courage the girl replied, "All that I see in yon cruel tide Is Jesus Christ, who my sins did bear, In one of His members suffering there."
But soon her own time comes, the tide Now flooding the river channel wide, Creeps up to her feet, still rises higher, Flows round her waist, to her face comes nigher, Begins to lift her golden tresses, With deadly, tho' so soft caresses, A few more times it will ebb and flow, Then above her lips must the salt flood go.
Then in her extremity out on the air Floats the voice of the dying maid, as clear As when in the Sabbath's holy calm She had sung so oft this same 25th Psalm; And these are the words which catch the ear Of the weeping multitude far and near:
' My sins and faults of youth Do Thou, O Lord forget, After Thy mercies think on me And for Thy goodness great.
Turn unto me Thy face And to me mercy show Because that I am'desolate And am brought very low.
O do Thou keep my soul Do Thou deliver me And let me never be ashamed Because I trust in Thee.'
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-As these last words rang with melodious thrill, The sweet voice faltered, choked, and was still.
Such were some of the scenes of those twenty-eight years Whose record is traced in blood and tears.
That which to-day I would have you mark
Is this one fact of that period dark,
That all those Covenanters true,
Who manfully followed the Banner Blue,
Both those who fought at Pentland Ridge
Or at Drumclog and Bothwell Bridge,
Or who stood with Cameron round Sanquhar Cross And died at his side in bloody Ayrsmoss,
Or like Margaret Wilson and pious John Brown
For Christ and His truth their lives laid down- The eighteen thousand, both women and men Who during these twenty-eight years were slain
These examples of old-time heroism,
Were reared on the SHORTER CATECHISM.
The following is the address of Rev. A. R. Cocke, D. D., of Waynesboro, Virginia.
CALVINISM AND FOREIGN MISSIONS
Fathres, Brethern and Fellow-Presbyterians:
What is Calvinism? Should we answer that it is the system of doctrine taught in the Westminster symbols, our reply would be correct. And yet this would not be the best answer that could be given. Do you say it is the system of truth formulated in the Creed of the Reformed Churches of Europe? True; yet a better definition can be found. Then do you say it is the great temple of truth erected by the sainted and brilliant Augustine? Again you are correct in your reply, but have not expressed it in the best words. Calvinism is the system of truth and doctrine revealed by the Holy Ghost through the pen of Paul the Apostle to the Gentiles. It is the Romans; the Ephesians; the Galatians. Calvinism is Paulineism-the system which saves a lost sinner by the sovereign grace of an infinite God. The key to this system is given in a few words-"Man's chief end is to glorify God and enjoy Him forever."
Foreign missions is essential in this system of doctrine. This consecrated daughter is born of the noblest form of truth; she is the daughter of the King. Slightly changing Renan's famous sentence
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we trace her ancestry at one stroke: Jesus Christ begat Paul, Paul begat Augustine, Augustine begat Calvin, Calvin begat the system of modern missions. The Calvinistic world is at this moment the heart and soul of Foreign missions. The relation then existing between Calvinism and Foreign missions is that of the truth to practice, the impulse to the deed, the seed to the fruit, the cause to the effect, the mother to the daughter.
THE SOVEREIGN GOD OF THE CALVINIST LAID IN HIS ETERNAL PLANS THE ENTIRE SCHEME OF MISSIONS. To unfold that scheme is but to rethink God's plans. When Johann Kepler found in the theory of an elliptical orbit the golden key which unlocked the mystery of the heavens, unable longer to contain his rapture he cried, "O Almighty God, I think Thy thoughts after Thee." The idea of missions is the eternal plan of God for the redemption of a lost world; in unfolding to men that plan we but recount the thoughts of God's mind and heart. The spirit of missions burned in God's heart from eternity.
Spirit of Missions! Spark of genuine flame! In God or man developed, still the same. * **
* * * *
Ere in the void the firmament was hung, Creation's birth ere stars and seraphs sung, Thou hadst Thy being.
Let us learn the great features of that plan of missions. First: An eternal purpose to save His own people out of the mass of a lost world. Second: The declared command to evangelize the world-to send the gospel to every creature. Third: An adequate supernatural power sent along with his messengers; "Ye shall be baptised with the Holy Ghost" are his words. Fourth: The result which will at last be completely accomplished, viz .: the gathering out of the world a be- lieving people, the Church, Christ's Bride.
These eternal plans of God are beneath our feet when we go forth to mission work. Shall we not run with swift and confident feet? There can be no doubt as to the final result. The immortal Calvinist, Judson, realized this fact and hence never wavered in his assurance of the success of missions. In a very dark period when he had toiled for fifteen years with only eighteen converts a letter reached him asking, "What are the prospects?" He sent back the heroic reply, "Bright as the promises of God." His feet stood on the rock of God's eternal purpose.
Dr. Duff, that most fervid expounder of missions found the roots of missions in the decrees of God. "The purpose, " says he, "from all eternity to create the universe, visible and invisible, for the manifesta- tion of the divine glory, the permission of the fall of man, in order that,
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through the assumption of human nature by the everlasting Son of the Father and the sacrificial shedding of His precious blood, myriads of the fallen and guilty might be redeemed and exalted to a higher posi- tion than that from which they fell * * * the inmeasurable antiquity as regards conception and purpose, the elevation and un- earthly grandeur of the missionary enterprise," etc .; such are the glowing words in which he describes the lofty design of missions.
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