USA > Virginia > City of Staunton > City of Staunton > The First Presbyterian Church, Staunton, Virginia > Part 28
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When the time came to break up their camp and begin a march, God gave the signal by the removal of that
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luminous cloud which rested on the roof of the tabernacle and between the cherubims, to a position in front of the host of Judah, and by its assuming the form of a pillar of luminous cloud by day and a pillar of fire by night. When that signal was given, Aaron and his sons went into the holy of holies took down the costly curtains which sepa- rated it from the rest of the tabernacle and threw them over the ark and the cherubim. Costly furs were thrown over these and over the whole was cast a cloth of solid blue. Then the golden candlestick, the golden altar of in- cense, the table of shew bread, the altar of burnt offering, were covered in a similar manner, but with clothes of dif- ferent colors. The hangings of the tabernacle and of the court were taken down and reverently packed and then all the wooden and metal parts. The tribe of Levi was then summoned in different sections and to each man was ap- pointed some part of the sacred burden to bear. When all these preparations were complete, all eyes were directed to the pillar of cloud, and it moved off followed by the whole host. As Ephraim, Benjamin and Manasseh were the last of the tribes, bringing up the rear, all of this splendid scene was enacted in full view of them. The moving column followed quietly by the host, would remind an eastern man of the movements of a flock of sheep. There the shepherd does not go behind his sheep and drive them, but he goes before them. He calls them and they know his voice and follow him. They move gently, do- cilely, slowly, as their nature is, and if one is injured the shepherd quietly lifts it to a place in his bosom, and the flock moves on without interruption to new pastures. In view of these facts, does it not seem clear that the psalm- ist had these facts in mind when he wrote this prayer ? "Give ear O Shepherd of Israel, thou that leadest Joseph like a flock : thou that dwellest between the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up thy strength and come and save us."
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When everything was ready for the march and all stood looking for the signal to move, as the pillar of cloud moved off, Moses, as majestic a man as ever sculptor conceived him, called aloud with that clarion voice that so often spoke to the multitude, "Let God arise, let his enemies be scattered," words that were afterwards made the founda- tion of one of the most spirited of all the Psalms, the one David composed at the return of the Ark from captivity. The Puritans were well versed in the scriptures, especially certain parts of them and were filled with their spirit. It is said that while Cromwell stood watching the battle of Dunbar, and saw the enemy begin to yield before his in- vincibles, with nostrils distended and eyes dilated, and a face aflame with the enthusiasm of genius and religious zeal, he exclaimed "They fly, they fly, I protest they fly, 'Let God arise, let his enemies be scattered.'""
When Asaph, the writer of this psalm lived, Israel had fallen on evil days. The people had forgotten the sover- eignty of God and all the claims of God: they had forgotten the Almighty power of God, the holiness of God, and all His wonderful goodness. They were immersed in shock- ing idolatries, loathsome immoralities, self-indulgence, oppression, cruelty and the perversion of justice. It was the age of mighty prophets, preachers of righteousness, who were sent forth by God to call the nation back to the worship of Jehovah. Some of them pleaded with the in- vitations of divine mercy, some of them wept over the im- pending doom, and some thundered the terrors of the law. Asaph was one of the faithful few, one of the seven thousand who had not bowed the knee to Baal. In his prayers he had found many an argument in the promises of God and many a plea in the stories of God's dealings with Israel in the past. Here he pleads with God by his wonderful revelation of his power and grace and glory to Israel in their journeys and asks that Jehovah will reveal Himself again as he had done in the olden time. Once
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more give ear, O shepherd of Israel, Thou that dwellest between the cherubim once more shine forth. Once more stir up thy strength before Ephraim, Benjamin and Manasseh and come and save us.
Our Church is now entering upon a new century. For all practical purposes, this may be regarded as the first Sabbath of a new century, for on last Sabbath we cele- brated the centennial of the organization of our Church. I propose the prayer in our text as a suitable one with which to begin the century. Our circumstances are not in all respects like those of Israel that caused the psalmist to compose the Psalm, but the prayer itself is appropriate. It is not too fanciful to say we have been camping on the border line between the centuries, as we paused in our celebration to rest, to review, to worship, to be grateful and to forecast the future. As we take up our journey anew to-day, let us cry, "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up thy strength and come and save us. Turn us again O God and cause thy face to shine and we shall be saved." "Let God arise, let his enemies be scattered."
As we this day pass over into the new century we might take up for ourselves the sentiment of Jacob when he crossed the Jordan after his long sojourn in Padan Aram, "With my staff I passed over this Jordan; and now I am become two bands." A hundred years ago this Church had a small membership, but since that time hun- dreds have passed this way in their pilgrimage heaven- ward. And to-day hundreds here and elsewhere, in our mission fields, at home and abroad are enjoying the minis- trations of the Gospel as dispensed by this Church. By the intelligence and piety and high character of many of the members of this Church it has occupied a position of commanding eminence. It has been a power for conser-
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vatism and soberness in religion and for intelligent and earnest godliness, and it has exerted an influence of the most powerful and, wholesome kind upon the community. It is right for us to ask ourselves, whether we exhibit to-day the same degree of consecration that our forefathers did, from which all these results have flowed and whether a hundred years from to-day the results of our steward- ship will be as great in proportion. The only answer which will satisfy our hearts is to make the prayer of Asaph. Let us analyze this prayer and learn the lessons it contains:
I. It sets Salvation before us as an object of the greatest importance to be desired. "Give ear, O Shepherd of Israel" and for what purpose? "Thou that dwellest be- tween the cherubim shine forth," and why? "Before Ephraim and Benjamin and Manasseh stir up thy strength" and wherefore? The answer to each of these questions is, "Come and save us." "Turn us again, O God; and cause thy face to shine," and to what intent? "And we shall be saved."
This sets the subject of salvation before us in the clear- est outline and with the most solemn emphasis. Our Church membership means nothing to us if we are not saved. The only thing that distinguishes the church from other organizations of men, and the only thing which en- titles it to live, is that it always conveys salvation to men. Let nothing obscure this great truth, that the object of all our church life and activity is to obtain salvation for our- selves and others. Of course there are other benefits de- rived from the Church but they are all incidental to the main benefit of the redemption of souls from sin.
The Church may be regarded as a great social organi- zation. It is an institution in which kindred spirits find congenial intercourse, and those who have had fewer so- cial advantages are developed and refined. The assembling for public worship; the private meetings to plan for the
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work of the Church, gratify the social nature of man. But even when it has accomplished the utmost good it can, as a refining agency, if it does no more, it has come infinitely short of the mission for which the Lord ordained it. Again, the Church has been a great educator. For centuries it was the custodian and disseminator of learning.
There is not the same need for it in that capacity to- day, but still it has not lost its prestige as the greatest patron of learning .. But all its magnificent work of edu- cation is a trifling incident, as compared with the greater work which God has made it to do for men. The Church is a great philanthropic institution. It binds up the broken-hearted and proclaims liberty to the captives and the opening of the prison to them that are bound. It founds hospitals for the sick and the maimed, homes for the incurables and the infirm and asylums for the deficient and the unfortunate. It goes into the home and teaches the art of living and elevates the material environment of life. But with all of this, it has sadly missed its mission, if all of its activity terminates on the present life of man. Again, the Church is a great moral force. It creates a public opinion and puts a premium upon virtue and frowns upon vice, taking the place in a large measure of police regulations. But if the Church does no more than all these combined it has fallen short of the work for which God intended it. It reminds one of the comparison made by the distinguished preacher on last Sunday night. The prisoner has made a ladder to scale the walls of his prison, and it is good and substantial as far as it goes, but it fails to reach the top of the wall. If religion does not save the soul it fails to do its proper work. "What will it profit a man if he gain the whole world and lose his own soul?" What will it profit a man if he gain all the social refinement and the wealth and fame, and learning and health and good morals and then lose his own soul? If in the midst of all this, the summons should come,
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"This night shall thy soul be required of thee; then whose shall those things be which thou hast provided?" It would fill the soul with consternation. No, what man needs is the rescue of his soul from sin. He is lost and he needs salvation. He needs to be put in a right relation with God. He needs to have his sins forgiven, to be restored to the loving favor of God, to have his heart changed so that he will do right, not because he is afraid of punish- ment but because it is his heart's desire to be good and to please God. He needs to bring God into his life as his guide, his help, his comforter.
Now as you look forward to the coming century, what is the good you expect to derive from the Church? What is your motive in wishing people to join the Church? Is it that you wish to see them fill out all the forms of a sym- metrical, respectable, social life? Is it that you desire more contributors toward the conventional objects of Church enterprise? Is it that you wish to gain an advan- tage in the competition with other Churches by large ad- ditions to your roll ? Or do you realize that life and death are in the balance, eternal life and eternal death? Do you wish to snatch these lost souls from ruin and crown them with immortality?
An interesting young woman moved into the commu- nity once, and in a conversation with her about her Church relations she told me of the standing of various members of the family. Her father was a member of a particular Church and an officer, her mother was a member, her sister was a Sabbath School teacher. She ended by saying softly and with downcast eyes, "I am the only one in the family who is not saved." I could not but feel that the Spirit of God was in touch with her soul. She was not trying to conceal the truth from herself. She did not say, "I am not a member of the church," nor "I am not a communicant," but she saw clearly the truth that it was a question of being saved or lost. Let us try by God's help,
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to set this truth before us in all our religious experience and service; that what we need for ourselves, for our children and for our friends, and what we are to offer to this community and seek to spread abroad in the world is salvation. "The Son of man is come to seek and to save that which is lost."
II. It sets God before us as the sole author of salva- tion. "Give ear O Shepherd of Israel." "Thou that dwellest between the cherubim shine forth." "Stir up thy strength and come and save us." "Turn us again O God and cause thy face to shine and we shall be saved." It is just as necessary to know that God is the only source of salvation as to know the importance of salvation itself. The psalmist says, "Salvation is of the Lord." He says, "In God is my strength." He says, "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city the watchman walketh but in vain." He said, "My help cometh from the Lord." He prayed that God would "Bow the heavens," to help men. The prophets prayed that God would "make bare his arm." Christ said, "Without me ye can do nothing." Paul re- sponded at a great distance, "I can do all things through Christ which strengtheneth me." "Paul may plant and Apollos water but God giveth the increase." "What hast thou that thou didst not receive?" "By the grace of God I am what I am." When we use the Lord's prayer, that com- prehensive prayer covering all that pertains to God's glory and to human need, we add, "For thine is the kingdom and the power and the glory forever." Every religious experi- ence and every blessing of religion is a direct gift of God. Do we want to be born again or want other souls born again? It is a translation from the kingdom of darkness into the kingdom of God's dear Son that we desire? John says we are born again. "Not of blood nor of the will of the flesh, nor of the will of man, but of God. Christ said to Nico- demus, "Except a man be born of water and of the Spirit,
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he cannot enter into the kingdom of God." Is it repent- ance of sin, the decisive renunciation and forswearing of sin we crave? It is God who is said to "grant repentance" to men. Is it faith we wish? Paul says, "By grace are ye saved through faith: and that not of yourselves: it is the gift of God." Is it to be brought into conformity to the will of God we want? "It is God that worketh in you to will and to do of his good pleasure." Do we want guidance amidst the perplexing mazes of life? "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him." Is it com- fort in affliction we need? God calls himself "the God of all comfort." Do we need strength, to bear life's burdens, to do its duties, to fight its battles? It is "the Father of our Lord Jesus Christ" who "grants us according to the riches of His glory to be strengthened with might by His spirit in the inner man." Do we want souls converted? "The increase comes from God." Let us never lose sight of this essential truth, that the salvation we need, is to be wrought by God if we are to have it at all. It is not the fine sermons (such as reminded the prophet of skillful playing on a musical instrument) that can do that myste- rious work which we call conversion. It is not fine music, nor beautiful decorations of the church, nor a comfortable building, nor sociability of the people. It is not argument nor persuasions, nor the excitement of fears, nor any methods of working up a revival.
All of these, or any of these, may be blessed of a gracious God, but God may act independently of any of them. When a soul is brought into the kingdom of grace or advanced in it, it is always because Almighty and most merciful God has in His sovereign good pleasure chosen to act upon that soul and produce that change in it. Therefore prayed the psalmist, "Stir up thy strength and come and save us." It is as if in the view of the psalmist God was asleep and needed to be aroused. But of course
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that is only a vivid figure of speech, "He that keepeth Israel shall neither slumber nor sleep." All the psalmist means is to pray that God will make such a demonstration of His presence and power, as to make men sensible of it. If we would have Church success, if we would "Stand still and see the Salvation of God" we must have the strength of God, that strength which delivered Israel from bondage and led them through the wilderness and gave them the land of promise, and again and again stirred itself to help them in their national calamities, that broke out in the miracles of Jesus, that wrought the great miracle of con- version on Pentecost, that has so often convulsed com- munities and nations with revival glories, we must have that strength so uncovered that we may see it by faith.
III. It sets prayer before us as the means by which we can secure the operation of that mighty power of God. The whole text is a prayer for that power and it teaches us to pray. Time does not admit of my going at length into this lesson. How the roll call of the saints of Holy Writ would demonstrate the power of prayer. Every character held up before us in the Scriptures for our imi- tation, was an illustration of the power of prayer. Elimi- nate from the Bible all of its prayers and all that was accomplished by prayer and what a wreck would remain. Open if you will the volume of God's providential dealings with His Church in all these centuries, and ask how much of all this was wrought in answer to the prayers of devout, heroic, and believing workers.
As we now start our new century with the two lessons already learned, that salvation is the great object of our pursuit, and that God alone is the author of salvation in any life or community, how we would be in despair if we could not carry along with these two, the third lesson, that God is willing to be prayed to that He is willing to exert His Almighty power to work salvation in response to our prayers of faith.
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Mr. Spurgeon, in many respects the greatest preacher of his age, was asked how he explained the success of his ministry. Many another had tried to explain it and various were the explanations ventured. We were curious to know his own explanation, for his success was a singu- lar phenomenon. His answer to the question was that he succeeded and multitudes attended his ministry and multitudes were converted because he had a praying con- gregation. Then let us pray God to come and save us.
IV. May we not get one more helpful suggestion from the fact, that it is Ephraim and Benjamin and Manasseh that were to behold those displays of the glory and power and grace of God? They were in the rear of the camp. May God so reveal Himself among us that the feeblest, the most ignorant and idle, the hindermost in the flock shall awake to His presence and respond to His call.
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CHAPTER XVIII
SERVICE IN HONOR OF LATE REV. WILLIAM E. BAKER HELD AT FIRST PRESBYTERIAN CHURCH, SUNDAY AFTERNOON, JANUARY 21, 1906
A REMARKABLE service was held at 4 p. m. Sunday, at the First Presbyterian Church, as a memorial of Rev. William E. Baker who was pastor of the Church for nearly twenty-seven years, and who died at his home in Roswell, Georgia, January 4, 1906; remarkable in the uniform excellence of the music, in the tenderness and earnestness of the addresses and in the solemn impressive- ness of the whole service.
The choir opened the service with an anthem, "Rock of Ages," followed by short scripture-reading by the pas- tor, Rev. A. M. Fraser, D. D., and the hymn, "The Sands of Time Are Sinking." The pastor then read passages from a letter written by Mrs. William E. Baker referring to the proposed memorial service, after which he offered a prayer. The choir and congregation then sang "Forever with the Lord."
The pastor then announced that several gentlemen had consented to speak briefly of Mr. Baker's life in Staunton and called on Mr. Henry D. Peck, a ruling elder of the Church, who read a tribute to Mr. Baker, including some short letters written by others who had come under Mr. Baker's influence.
The hymn, "Show Pity, Lord," was then sung and Hon. Joseph A. Waddell, ruling elder, was called on. Mr. Waddell had been very close to Mr. Baker, having been of the committee that extended to him the call in 1857, and having taken Mr. Baker to his house where he remained
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for some weeks, the first home to entertain him in Staun- ton. Mr. Waddell with difficulty restrained his feelings as he recounted touching incidents in Mr. Baker's life. He dwelt on Mr. Baker's love of children, his deep concern for the poor, his practical help extended to them, his liber- ality and tenderness. It was a loving and tender tribute which carried conviction of its fidelity to truth to every heart.
Capt. James Bumgardner was then called on, and pre- facing his remarks that he had, possibly with a very few exceptions, heard more of the sermons preached by Mr. Baker than any other person present, he dwelt on the ex- cellence, the beauty and the force of those productions, which Mr. Baker had delivered Sunday after Sunday in all those years, and the lofty character of Mr. Baker as a man.
A quartet composed of Messrs. D. E. Euritt, J. J. Shirkey, R. E. Timberlake and F. R. Bear, all of whom had at times sung in the choir under Mr. Baker, sang "One Sweetly Solemn Thought," in a way to bring tears to many eyes.
The pastor, closing the service, expressed the thought that it would be most appropriate for the Church to erect, in some enduring form, a memorial of Mr. Baker.
The hymn "Servant of God, Well Done," was then sung by the congregation, and the benediction pronounced.
The attendance was large, among the number most of the older members of the Church, and some friends out- side, who had known and loved Mr. Baker in the long years of his pastorate here.
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In August, 1908, a Bronze Tablet was erected in the First Presbyterian Church, Staunton, Virginia, bearing the following inscription:
IN MEMORY OF Reb. Talilliam Elliott Baker PASTOR OF THIS CHURCH 1859-1884 -
IF YOU ASK FOR HIS MONUMENT. LOOK AROUND
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CHAPTER XIX
RECOLLECTIONS OF FIRST PRESBYTERIAN CHURCH SUN- DAY SCHOOL, BY FORMER PUPILS, WRITTEN BY REQUEST
BY MRS. JENNIE MCCUE MARSHALL
M Y EARLIEST recollection of the Sunday School was about 1878, when a little girl in the Infant room. Miss Charlotte Kemper, now a misssionary to Brazil, had charge of the room, but there were separate classes and I was in Mrs. Robert Hamilton's class of little girls. I remember very distinctly the little narrow benches on which we sat, with the slats far apart, between which our precious pennies were constantly dropping, for if one little girl's penny did not fall, another one's did. We were given little cards about an inch square, for attendance, and when five of these were received, we returned them and received a larger one. The inscription across the wall of the Infant room, "Suffer the little children to come unto me; and forbid them not for of such is the kingdom of Heaven," was repeated each Sunday, and I never hear that verse repeated that I don't see those big bright letters of invitation to the little ones. We sang many hymns, but the one we sang most frequently, and which was my fa- vorite was "Precious Jewels." Everything was done for the interest and help of the little ones in that room. The windows between the two rooms were raised for the open- ing exercises, so we little folk felt that we had a part in the "big room" as we always called it. Rev. William E. Baker, then pastor of the Church, came to the School every Sunday, and never failed to come to talk with the little
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children in the Infant room. We enjoyed his talks to us, and were much pleased to have him speak to each one, which he frequently did.
After reciting the Child's Catechism, we were sent to the large room, and I was then in Mrs. Baker's class.
Mr. William J. Nelson was superintendent, Mr. William A. Burke was librarian, Mr. Henry Walker, secre- tary and treasurer, and Mrs. Anna Fultz was the organ- ist. The teachers, I recall, during this time were Mrs. Virginia Thompson, Miss Mary Crawford, Miss Alice Reed, and Mr. Charles Grattan, all teachers of girls' classes and the boys' classes were taught by Mr. William H. Weller, Mr. Guy Cochran, Mr. Sommerville, and Mrs. W. A. McCue. Mr. Joseph A. Waddell had a class of grown people.
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