When we come to study the influence of Calvinism as a political force in the history of 
     the United States we come to one of the brightest pages of all Calvinistic history. 
     Calvinism came to America in the Mayflower, and Bancroft, the greatest of American 
     historians, pronounces the Pilgrim Fathers "Calvinists in their faith according to the 
     straightest system."1 John Endicott, the first governor of the Massachusetts Bay Colony; 
     John Winthrop, the second governor of that Colony; Thomas Hooker, the founder of 
     Connecticut; John Davenport, the founder of the New Haven Colony; and Roger 
     Williams, the founder of the Rhode Island Colony, were all Calvinists. William Penn was 
     a disciple of the Huguenots. It is estimated that of the 3,000,000 Americans at the time 
     of the American Revolution, 900,000 were of Scotch or Scotch-Irish origin, 600,000 
     were Puritan English, and 400,000 were German or Dutch Reformed. In addition to this 
     the Episcopalians had a Calvinistic confession in their Thirty-nine Articles; and many 
     French Huguenots also had come to this western world. Thus we see that about 
     two-thirds of the colonial population had been trained in the school of Calvin. Never in 
     the world's history had a nation been founded by such people as these. Furthermore 
     these people came to America not primarily for commercial gain or advantage, but 
     because of deep religious convictions. It seems that the religious persecutions in various 
     European countries had been providentially used to select out the most progressive and 
     enlightened people for the colonization of America. At any rate it is quite generally 
     admitted that the English, Scotch, Germans, and Dutch have been the most masterful 
     people of Europe. Let it be especially remembered that the Puritans, who formed the 
     great bulk of the settlers in New England, brought with them a Calvinistic Protestantism, 
     that they were truly devoted to the doctrines of the great Reformers, that they had an 
     aversion for formalism and oppression whether in the Church or in the State, and that in 
     New England Calvinism remained the ruling theology throughout the entire Colonial 

     With this background we shall not be surprised to find that the Presbyterians took a very 
     prominent part in the American Revolution. Our own historian Bancroft says: "The 
     Revolution of 1776, so far as it was affected by religion, was a Presbyterian measure. It 
     was the natural outgrowth of the principles which the Presbyterianism of the Old World 
     planted in her sons, the English Puritans, the Scotch Covenanters, the French Huguenots, 
     the Dutch Calvinists, and the Presbyterians of Ulster." So intense, universal, and 
     aggressive were the Presbyterians in their zeal for liberty that the war was spoken of in 
     England as "The Presbyterian Rebellion." An ardent colonial supporter of King George 
     III wrote home: "I fix all the blame for these extraordinary proceedings upon the 
     Presbyterians. They have been the chief and principal instruments in all these flaming 
     measures. They always do and ever will act against government from that restless and 
     turbulent anti-monarchial spirit which has always distinguished them everywhere."2 When 
     the news of "these extraordinary proceedings" reached England, Prime Minister Horace 
     Walpole said in Parliament, "Cousin America has run off with a Presbyterian parson" 
     (John Witherspoon, president of Princeton, signer of Declaration of Independence). 

     History is eloquent in declaring that American democracy was born of Christianity and 
     that that Christianity was Calvinism. The great Revolutionary conflict which resulted in 
     the formation of the American nation, was carried out mainly by Calvinists, many of 
     whom had been trained in the rigidly Presbyterian College at Princeton, and this nation is 
     their gift to all liberty loving people. 

     J. R. Sizoo tells us: "When Cornwallis was driven back to ultimate retreat and surrender 
     at Yorktown, all of the colonels of the Colonial Army but one were Presbyterian elders. 
     More than one-half of all the soldiers and officers of the American Army during the 
     Revolution were Presbyterians."3 

     The testimony of Emilio Castelar, the famous Spanish statesman, orator and scholar, is 
     interesting and valuable. Castelar had been professor of Philosophy in the University of 
     Madrid before he entered politics, and he was made president of the republic which was 
     set up by the Liberals in 1873. As a Roman Catholic he hated Calvin and Calvinism. 
     Says he: "It was necessary for the republican movement that there should come a 
     morality more austere than Luther's, the morality of Calvin, and a Church more 
     democratic than the German, the Church of Geneva. The Anglo-Saxon democracy has 
     for its lineage a book of a primitive society the Bible. It is the product of a severe 
     theology learned by the few Christian fugitives in the gloomy cities of Holland and 
     Switzerland, where the morose shade of Calvin still wanders . . . And it remains serenely 
     in its grandeur, forming the most dignified, most moral and most enlightened portion of 
     the human race."4 

     Says Motley: "In England the seeds of liberty, wrapped up in Calvinism and hoarded 
     through many trying years, were at last destined to float over land and sea, and to bear 
     the largest harvests of temperate freedom for great commonwealths that were still 
     unborn.5 "The Calvinists founded the commonwealths of England, of Holland, and 
     America." And again, "To Calvinists more than to any other class of men, the political 
     liberties of England, Holland and America are due."6 

     The testimony of another famous historian, the Frenchman Taine, who himself held no 
     religious faith, is worthy of consideration. Concerning the Calvinists he said: "These men 
     are the true heroes of England. They founded England, in spite of the corruption of the 
     Stuarts, by the exercise of duty, by the practice of justice, by obstinate toil, by 
     vindication of right, by resistance to oppression, by the conquest of liberty, by the 
     repression of vice. They founded Scotland; they founded the United States; at this day 
     they are, by their descendants, founding Australia and colonizing the world."7 

     In his book, "The Creed of Presbyterians," E. W. Smith asks concerning the American 
     colonists, "Where learned they those immortal principles of the rights of man, of human 
     liberty, equality and self-government, on which they based their Republic, and which 
     form today the distinctive glory of our American civilization ? In the school of Calvin they 
     learned them. There the modern world learned them. So history teaches," (p. 121). 

     We shall now pass on to consider the influence which the Presbyterian Church as a 
     Church exerted in the formation of the Republic. "The Presbyterian Church," said Dr. W. 
     H. Roberts in an address before the General Assembly, "was for three-quarters of a 
     century the sole representative upon this continent of republican government as now 
     organized in the nation." And then he continues: "From 1706 to the opening of the 
     revolutionary struggle the only body in existence which stood for our present national 
     political organization was the General Synod of the American Presbyterian Church. It 
     alone among ecclesiastical and political colonial organizations exercised authority, 
     derived from the colonists themselves, over bodies of Americans scattered through all 
     the colonies from New England to Georgia. The colonies in the seventeenth and 
     eighteenth centuries, it is to be remembered, while all dependent upon Great Britain, 
     were independent of each other. Such a body as the Continental Congress did not exist 
     until 1774. The religious condition of the country was similar to the political. The 
     Congregational Churches of New England had no connection with each other, and had 
     no power apart from the civil government. The Episcopal Church was without 
     organization in the colonies, was dependent for support and a ministry on the Established 
     Church of England, and was filled with an intense loyalty to the British monarchy. The 
     Reformed Dutch Church did not become an efficient and independent organization until 
     1771, and the German Reformed Church did not attain to that condition until 1793. The 
     Baptist Churches were separate organizations, the Methodists were practically unknown, 
     and the Quakers were non-combatants." 

     Delegates met every year in the General Synod, and as Dr. Roberts tells us, the Church 
     became "a bond of union and correspondence between large elements in the population 
     of the divided colonies." "Is it any wonder," he continues, "that under its fostering 
     influence the sentiments of true liberty, as well as the tenets of a sound gospel, were 
     preached throughout the territory from Long Island to South Carolina, and that above all 
     a feeling of unity between the Colonies began slowly but surely to assert itself? Too much 
     emphasis cannot be laid, in connection with the origin of the nation, upon the influence of 
     that ecclesiastical republic, which from 1706 to 1774 was the only representative on this 
     continent of fully developed federal republican institutions. The United States of America 
     owes much to that oldest of American Republics, the Presbyterian Church."8 

     It is, of course, not claimed that the Presbyterian Church was the only source from which 
     sprang the principles upon which this republic is founded, but it is claimed that the 
     principles found in the Westminster Standards were the chief basis for the republic, and 
     that "The Presbyterian Church taught, practiced, and maintained in fulness, first in this 
     land that form of government in accordance with which the Republic has been 
     organized." (Roberts). 

     The opening of the Revolutionary struggle found the Presbyterian ministers and churches 
     lined up solidly on the side of the colonists, and Bancroft accredits them with having 
     made the first bold move toward independence.9 The synod which assembled in 
     Philadelphia in 1775 was the first religious body to declare openly and publicly for a 
     separation from England. It urged the people under its jurisdiction to leave nothing 
     undone that would promote the end in view, and called upon them to pray for the 
     Congress which was then in session. 

     The Episcopalian Church was then still united with the Church of England, and it 
     opposed the Revolution. A considerable number of individuals within that Church, 
     however, labored earnestly for independence and gave of their wealth and influence to 
     secure it. It is to be remembered also that the Commander-in-Chief of the American 
     armies, "the father of our country," was a member of her household. Washington himself 
     attended, and ordered all of his men to attend the services of his chaplains, who were 
     clergymen from the various churches. He gave forty thousand dollars to establish a 
     Presbyterian College in his native state, which took his name in honor of the gift and 
     became Washington College. 

     N. S. McFetridge has thrown light upon another major development of the 
     Revolutionary period. For the sake of accuracy and completeness we shall take the 
     privilege of quoting him rather extensively. "Another important factor in the independent 
     movement," says he, "was what is known as the 'Mecklenburg Declaration,' proclaimed 
     by the Scotch-Irish Presbyterians of North Carolina, May 20, 1775, more than a year 
     before the Declaration (of Independence) of Congress. It was the fresh, hearty greeting 
     of the Scotch-Irish to their struggling brethren in the North, and their bold challenge to 
     the power of England. They had been keenly watching the progress of the contest 
     between the colonies and the Crown, and when they heard of the address presented by 
     the Congress to the King, declaring the colonies in actual rebellion, they deemed it time 
     for patriots to speak. Accordingly, they called a representative body together in 
     Charlotte, N. C., which by unanimous resolution declared the people free and 
     independent, and that all laws and commissions from the king were henceforth null and 
     void. In their Declaration were such resolutions as these: 'We do hereby dissolve the 
     political bands which have connected us with the mother-country, and hereby absolve 
     ourselves from all allegiance to the British crown' .... 'We hereby declare ourselves a free 
     and independent people; are, and of right ought to be, a sovereign and self-governing 
     association, under control of no power other than that of our God and the general 
     government of Congress; to the maintenance of which we solemnly pledge to each other 
     our mutual cooperation and our lives, our fortunes and our most sacred honor.' ... That 
     assembly was composed of twenty-seven staunch Calvinists, just one-third of whom 
     were ruling elders in the Presbyterian Church, including the president and secretary; and 
     one was a Presbyterian clergyman. The man who drew up that famous and important 
     document was the secretary, Ephraim Brevard, a ruling elder of the Presbyterian Church 
     and a graduate of Princeton College. Bancroft says of it that it was, 'in effect, a 
     declaration as well as a complete system of government.' (U.S. Hist. VIII, 40). It was 
     sent by special messenger to the Congress in Philadelphia, and was published in the 
     Cape Fear Mercury, and was widely distributed throughout the land. Of course it was 
     speedily transmitted to England, where it became the cause of intense excitement. 

     "The identity of sentiment and similarity of expression in this Declaration and the great 
     Declaration written by Jefferson could not escape the eye of the historian; hence Tucker, 
     in his Life of Jefferson, says: 'Everyone must be persuaded that one of these papers must 
     have been borrowed from the other.' But it is certain that Brevard could not have 
     'borrowed' from Jefferson, for he wrote more than a year before Jefferson; hence 
     Jefferson, according to his biographer, must have 'borrowed' from Brevard. But it was a 
     happy plagiarism, for which the world will freely forgive him. In correcting his first draft 
     of the Declaration it can be seen, in at least a few places, that Jefferson has erased the 
     original words and inserted those which are first found in the Mecklenberg Declaration. 
     No one can doubt that Jefferson had Brevard's resolutions before him when he was 
     writing his immortal Declaration."10  

     This striking similarity between the principles set forth in the Form of Government of the 
     Presbyterian Church and those set forth in the Constitution of the United States has 
     caused much comment. "When the fathers of our Republic sat down to frame a system 
     of representative and popular government," says Dr. E. W. Smith, "their task was not so 
     difficult as some have imagined. They had a model to work by."11 

     "If the average American citizen were asked, who was the founder of America, the true 
     author of our great Republic, he might be puzzled to answer. We can imagine his 
     amazement at hearing the answer given to this question by the famous German historian, 
     Ranke, one of the profoundest scholars of modern times. Says Ranke, 'John Calvin was 
     the virtual founder of America.'"12 

     D'Aubigne, whose history of the Reformation is a classic, writes: "Calvin was the founder 
     of the greatest of republics. The Pilgrims who left their country in the reign of James I, 
     and landing on the barren soil of New England, founded populous and mighty colonies, 
     were his sons, his direct and legitimate sons; and that American nation which we have 
     seen growing so rapidly boasts as its father the humble Reformer on the shore of Lake 

     Dr. E. W. Smith says, "These revolutionary principles of republican liberty and 
     self-government, taught and embodied in the system of Calvin, were brought to America, 
     and in this new land where they have borne so mighty a harvest were planted, by whose 
     hands? the hands of the Calvinists. The vital relation of Calvin and Calvinism to the 
     founding of the free institutions of America, however strange in some ears the statement 
     of Ranke may have sounded, is recognized and affirmed by historians of all lands and 

     All this has been thoroughly understood and candidly acknowledged by such penetrating 
     and philosophic historians as Bancroft, who far though he was from being Calvinistic in 
     his own personal convictions, simply calls Calvin "the father of America," and adds: "He 
     who will not honor the memory and respect the influence of Calvin knows but little of the 
     origin of American liberty." 

     When we remember that two-thirds of the population at the time of the Revolution had 
     been trained in the school of Calvin, and when we remember how unitedly and 
     enthusiastically the Calvinists labored for the cause of independence, we readily see how 
     true are the above testimonies. 

     There were practically no Methodists in America at the time of the Revolution; and, in 
     fact, the Methodist Church was not officially organized as such in England until the year 
     1784, which was three years after the American Revolution closed. John Wesley, great 
     and good man though he was, was a Tory and a believer in political non-resistance. He 
     wrote against the American "rebellion," but accepted the providential result. McFetridge 
     tells us: "The Methodists had hardly a foothold in the colonies when the war began. In 
     1773 they claimed about one hundred and sixty members. Their ministers were almost 
     all, if not all, from England, and were staunch supporters of the Crown against American 
     Independence. Hence, when the war broke out they were compelled to fly from the 
     country. Their political views were naturally in accord with those of their great leader, 
     John Wesley, who wielded all the power of his eloquence and influence against the 
     independence of the colonies. (Bancroft, Hist. U.S., Vol. VII, p. 261.) He did not 
     foresee that independent America was to be the field on which his noble Church was to 
     reap her largest harvests, and that in that Declaration which he so earnestly opposed lay 
     the security of the liberties of his followers."15 

     In England and America the great struggles for civil and religious liberty were nursed in 
     Calvinism, inspired by Calvinism, and carried out largely by men who were Calvinists. 
     And because the majority of historians have never made a serious study of Calvinism 
     they have never been able to give us a truthful and complete account of what it has done 
     in these countries. Only the light of historical investigation is needed to show us how our 
     forefathers believed in it and were controlled by it. We live in a day when the services of 
     the Calvinists in the founding of this country have been largely forgotten, and one can 
     hardly treat of this subject without appearing to be a mere eulogizer of Calvinism. We 
     may well do honor to that Creed which has borne such sweet fruits and to which 
     America owes so much. 


     1Hist. U. S., I, p. 463. 
     2Presbyterians and the Revolution, p. 49. 
     3They Seek a Country, J. G. Slosser, editor, p. 155. 
     4Harper's Monthly. June and July, 1872. 
     5The'United Netherlands, III., p. 121. 
     6The United Netherlands, IV., pp. 548, 547. 
     7English Literature, II., p. 472. 
     8Address on, "The Westminster Standards and the Formation of the American Republic. 
     9Hist. U.S., X., p. 77. 
     10Calvinism in History, pp. 85-88. 
     11The Creed of Presbyterians, p. 142. 
     12Id. p. 119. 
     13Reformation in the Time of Calvin, I., p. 5. 
     14The Creed of Presbyterians, p. 132. 
     15Calvinism in History, p. 74. 

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