The Old Blue Banner Yet
Banner of the Covenant
I.
THE LAND OF THE COVENANTS.
All history is interesting and much of it is inspiring. Scotland
furnishes a large measure of that quality of history, that awakens the
soul, and appeals to the faculties by which life is transfigured with
moral grandeur.
History yields its best results when we use our best powers in pursuing
its paths. Let the creative genius, a healthy imagination, be employed
restoring the scenes of former times, mingling with the people and
participating in their high endeavors; then will the quiet page of
history become a world of thrilling activity. In this manner let us here
endeavor to follow the chain of events which gave Scotland two
Reformations and a Revolution. Let us keep our horizon wide by
resuscitating the former generations and associating with the Covenanted
fathers, who, in their faithfulness to God and loyalty to Jesus Christ,
were like the burning bush, enswirled with fire but not consumed.
Scotland--the very name awakens fondest memories, revives holiest
scenes, makes dearest associations throb with life. Scotland--charming
in her romances of love, mighty in her struggles for freedom, pathetic
in her sufferings for Christ, and glorious in her oft-renewed covenant
with God--Scotland in many respects is incomparable among the nations.
The Covenanted Church of Scotland, coming up from the wilderness leaning
upon her Beloved in holy dependence and dauntless faith, while heaven
looks down with admiration--how beautiful, how instructive, how
inspiring!
Extending from the north boundary of England, Scotland thrusts her rocky
shores with rugged irregularity into the deep sea on three sides. Her
granite cliffs, resisting the ceaseless waves, teach her people the
lesson of constant vigilance and unconquerable courage.
In this country the summer days are long and delightful, the echoes of
good-night linger till the voice of good-morning may be heard. The days
almost touch each other, twilight scarcely leaves the sky. The winter
reverses the order, making the path of the sun short and, bringing it
down close to the hilltops. The storm loves the long night; the winds
rise and sift the treasures of hail and snow over mountain and meadow.
[Illustration: IN THE HIGHLANDS
In visiting the places of deepest interest to Covenanters, the journey
in our day may be made with little fatigue and much comfort. This makes
the wanderings of the persecuted Covenanters to appear in pathetic
contrast which touches the heart with sadness. The scene presented here
is Loch Lubnaig nestling in the bosom of the highlands. The view is
charming, especially while the historic events are revived by a guide
like Rev John McDonald, B D, who is here seen in the motor car,
accompanied by Mrs McDonald and Mrs McFeeters.]
Scotland contains about 30,000 square miles and 4,000,000 souls. The
shores, especially the western and northern, are beautifully fringed
with narrow lochs and steep indentures of the sea, making the coast
picturesque beyond description. The surface is mostly mountainous and
rugged, presenting to the eye natural scenery, which for beauty and
magnificence can scarcely be surpassed. On the mountain side mists
suddenly form, dense as thunder-clouds and bright as snow-drifts. We
were one day pointed to a certain hill where, it is said, Peden was
hunted by dragoons, and found shelter in the heart of a mist-cloud,
which he called "the lap of God's cloak." In answer to prayer he thus
found safety in the secret place of the Most High; heaven seemed to
touch earth where he knelt upon the dripping grass.
These mountainous grounds furnish luxuriant pasture for numerous flocks
of sheep. Here is the shepherd's paradise, who, with his dog and crook,
keeps careful watch. While the brow of the mountain is white with mist,
its cheeks are often crimsoned with heather, and its breast verdant with
pasture. The associated colors are very grateful to the eye, while the
sublimity ennobles the heart.
Many picturesque lochs nestle among the hills, in whose placid waters is
mirrored the sky in the brilliant variations of day and night. Poets
and novelists have thrown a charm over these waters, and their shady
isles--and deep coves, relating the stories of love and the tragedies of
war. Castles, some in ruins, some in excellent preservation, dot the
country from sea to sea, crowning prominent hill tops, and grimly
telling of the era of savage strife and imperiled life. Splendid cities,
thrifty towns, and modest country homes are an index of the present
prosperous and peaceful conditions. The industry, intelligence, and
happiness of the people are everywhere apparent. Numerous churches,
schools, and colleges bear testimony to the high tide of Christian
civilization, which, through the labors and fidelity of the fathers,
have carried the present generation into enviable prominence.
The climate is pleasant and healthful. The asperity of winter is
softened by the ocean streams coming from the south; the heat of summer
is reduced by the high latitude and the mountains. Withal the Lord has
blessed this celebrated country with rare natural advantages for
producing an indomitable and resourceful race. Something in their
environment seems to have given the people more than ordinary qualities
of mind and heart. Through the centuries they listened to the deep music
of the sea, gazed upon the majesty of the mountains, meditated upon the
solitude of the moors, kept vigil over their flocks in the fields,
laboriously tilled the rugged soil; and grew solemn, vigorous,
magnanimous, and unconquerable; they became a distinguished people.
But above all this, God in the early ages gave them the Scriptures, and
the Truth made them free. From the dawn of the evangelization of
Scotland there has ever been a band, and sometimes a host, whose heart
God touched, whose lives He enswathed with the fire of zeal for Christ
and His royal rights. They grasped the meaning of the Word of God, heard
His voice calling them into the marvelous light, and lived in the
radiance of His dreadful presence. They stood upon the solid foundation
of the infallible Book, and grew solid as the rocks of granite in their
conviction of truth and right. How much of this Scotch granite is
apparent in the faith and firmness of the present generation?
The matchless inheritance we have received from our Covenanted
ancestors, an inheritance of truth, liberty, and high example, should be
more inspiring to us than nature's grandest scenery. Our eyes should be
open to the moral significance of present conditions. We should be alive
to the weighty obligations transmitted by the fathers to their children.
Filled with the spirit and power of the Gospel of Jesus Christ, and
enthusiastic in our work for God, we should throw our strength into the
service of our Lord Jesus, striving to bring all people into Covenant
with God. The Covenant relation is the normal state of human society.
* * * * *
POINTS FOR THE CLASS.
1. Locate Scotland on the map.
2. What is the size? What the population?
3. Mention the main physical features.
4. Give some characteristics of the people.
5. What contributed much to their prominence in history?
6. What moral inheritance did the Covenanted fathers leave their
children?
7. What obligation comes with the inheritance?
8. How should the obligation be met in our day?
II.
THE BATTLEFIELD OF PRESBYTERIANISM.--A.D. 200.
The beginning of Scotland's evangelization is pre-historic. The records
fail to give any satisfaction concerning the entrance of the Gospel into
that lovely land. The ruins of numerous altars of stone bear grim
testimony to the idolatrous worship practiced by the early inhabitants.
These are known in history as the Druids. They held their religious
meetings in groves, and evidently offered human sacrifices to their
gods. The oak was accounted by them a sacred tree, and the mistletoe,
when growing upon it, was worshiped. Thus the land of our forefathers,
in the far off ages, was without a ray of Gospel light. The people sat
in darkness, in the region and shadow of death.
In the first three centuries of the Christian era, the successive
persecutions at Rome drove many Christians out from that Gospel center,
to wander in all directions over the world. They suffered banishment for
Christ's sake. In their wanderings they became great missionaries. They
loved Jesus more than their lives, and their religion more than their
homes. By them the Gospel was carried to the ends of the earth. It
seems that some of them drifted into Scotland and brought to that land
the bright morning of a day that carried storms in its bosom, and after
the storms, peace, quietness, prosperity, Christian civilization--an
inheritance of light and liberty unparalleled in history.
As these witnesses of Jesus told the story of God's love and of Christ's
death, the Holy Spirit came down with power and wrought wondrously upon
the people. They readily believed the faithful saying, "Christ Jesus
came into the world to save sinners."
In the later centuries the Gospelized communities developed into an
organized Church, with doctrine, worship, and government based upon
God's Word. These primitive Christians were careful to preserve the
apostolic simplicity, purity, manner, and substance, of Divine service.
The Infallibility of the Bible, the Divinity of Christ, the Inspired
Psalmody, and the Presbyterian form of government, were fundamentals in
the faith of the Church of Scotland from her youth. She appears
exceedingly beautiful in her first love, coming up from the wilderness
with her right hand taking firm hold upon the Lord Jesus Christ, her
gracious Redeemer and mighty Protector.
The Church of Scotland was then known as the Church of the Culdees. They
had a flourishing Theological Seminary on the Isle of Iona. The ruins of
it still remain.
Papal Rome however quickly scented this noble vine, with its rich, ripe
clusters of grapes. Embassies were sent to win these children of light
over to the Papacy. But they had tasted of the freedom and blessedness
in Christ and refused. A long sanguinary struggle ensued, which resulted
in the apparent suppression of the Protestant faith in the Twelfth
century. The ministers in general, under the severity of prolonged
persecution, surrendered their liberty and became servants of the Roman
pontiff.
Yet were there always some to resist the cruel conqueror. The excellent
of the earth are always to be found at their unpurchasable value, when
mankind is on the market selling cheap. These had the courage to
challenge popes and kings, who dared to assume the power or the
prerogatives of Jesus Christ. They believed that Christ was the Head of
the Church, and were willing to yield up their lives rather than their
convictions. The doctrine of Christ's supremacy was incarnated in these
worthies, and they became invincible in its defence. As the granite
rocks, beneath whose shelter they worshiped, withstood the blasts of
winter, so these insuppressible men withstood the storms of persecution.
The sovereignty of Christ over Church and nation was dearer to them than
life. They saw the glory of God involved in this fundamental truth, also
the honor of Jesus Christ, and the liberty, purity, and permanence of
the Church. They counted the pre-eminence of the Lord Jesus Christ
worthy of every sacrifice. They suffered bonds and imprisonment, exile
and slavery, torture and death, for its sake. Their blood watered the
moss of the moors and the heather of the mountains. Thousands and tens
of thousands of Scotland's noblest sons and purest daughters gave their
lives freely for the contested doctrine of Christ's crown rights and
royal supremacy. As these valiant soldiers of the cross fell, their
children arose, and, grasping the banner of the Covenant crimsoned with
the blood of their fathers, carried it defiantly along the firing line
of the fierce battle. The dreadful conflict continued while century
followed century.
[Illustration: This old Banner is yet to be seen at the home of Mr. John
Howie of Lochgoin. It has its own unwritten history. As we placed our
hands on the precious folds, the heart was asking about the brave
standard-bearers who carried it in the hard-fought encounters, and the
fearless Covenanters who followed it unto death.]
Victory finally crowned the martyrs' cause, and peace spread her white
wings over the crimson field, which in our day yields a rich harvest of
happiness and prosperity. Out of that great struggle we have inherited
the civil and religious liberty, which to-day is the crowning glory of
Great Britain and America.
But the victories of our fathers were not final: they only placed us on
vantage ground to continue the struggle, until the whole world shall be
redeemed from every system of false religion and despotic power. Much
land yet remains to be possessed. Animated by their noble example and
encouraged by their success, we should press forward in the same cause,
for the glory of Christ and the salvation of souls. How can we
hesitate? Great obligations have descended from the fathers to us as
their successors; future generations are dependent on our faithfulness.
* * * * *
POINTS FOR THE CLASS.
1. Describe the religion that prevailed in Scotland before the Gospel
was introduced.
2. What is known concerning the beginning of the Church in this country?
3. What was the success of the Gospel during the early centuries?
4. What were the chief doctrines of the Church in those times?
5. What foe attempted her suppression?
6. Describe the resistance offered by the martyrs.
7. What was the great doctrine around which the battle was waged?
III.
SOME EARLY MARTYRS.--A.D. 1200.
The Roman hierarchy, having gained a foothold on the shores of Scotland,
pushed hard for the ascendancy. At length the Papal religion prevailed.
The black wings of apostasy, as of an ominous bird, were stretched from
sea to sea. Dense darkness fell upon Scotland. The Thirteenth century
was the horrible midnight, during which the people slept helpless in the
grasp of a terrorizing nightmare. Kings combined with priests to crush
all who asserted their right to a free conscience in the worship of God.
The Bible was officially condemned and publicly burned; its perusal by
the people was accounted a crime worthy of death. Poor Scotland! how
ruinously overwhelmed beneath the briny waters of adversity.
The providences of God are mysterious. We become mystified and
distressed when we ask for reasons. God's circles are vast; we cannot
take in His horizon. We know however that all His works are done in
truth and righteousness. The wheels of Christ's chariot never move
backward. In getting over the rough places, progress may seem to be
reversed, yet this is an illusion. In every such case the mysterious
operation of providence is merely preparation for advancement. The great
work of redemption goes forward through all stages to perfection. The
storms that dash against the face of spring prevent not the coming of
summer with its abundant harvests and songs of joy.
The light of the Gospel seemed to have been quenched beneath the
seething tide of Papal corruption. Still there were incorruptible men
and women here and there, who devoutly worshiped God according to His
Word. Their hearthstone was their church. There may have been many in
those days deeply rooted in the faith, but for most part they remained
invisible. To be known as true to Christ imperiled life. Not many had
the courage to publish their convictions. Yet there were some who arose
in the majesty of redeemed manhood and confessed Jesus, testifying to
His truth in defiance of the powers of darkness. To them truth was
sweeter than life.
John Resby is on record as one among the first witnesses, who heralded a
glorious reformation for Scotland. He was a voice crying in the
wilderness, proclaiming the sovereignty of Christ over the Church and
denouncing the pope who claimed to be the representative of the Lord
Jesus. He was quickly silenced by death at the stake. This occurred in
1407 The spirit of religious liberty was thereby crushed and
disappeared for twenty-five years.
Paul Craw was the next to be lifted into prominence by the power of the
Gospel, and thrust into publicity by the courage of his convictions. The
Spirit of the Lord came mightily upon him. His love for the truth of the
Gospel filled him with abhorrence of Roman errors; his pity for souls
carried him into the fight for their freedom. He testified boldly
against Papal idolatry, prayer to saints, and the confessional. For this
he was sentenced to suffer in the flames. His martyrdom took place in
1432.
Patrick Hamilton was another distinguished hero in this age of darkness.
Nearly a century had passed between the last mentioned martyr and this.
Doubtless lesser lights had appeared, for the record cannot possibly be
complete. Winter snows and summer showers often fell on smoking embers,
where the charred bones and precious names of martyrs are now forgotten,
and the annual sward of green conceals the sacred grounds from the
knowledge of man. Hamilton was a young man of education and refinement
having fairest worldly prospects. However, the Lord showed him "the way,
the truth, and the life," and his soul was fired with the love of God.
He counted all things but "loss for the excellency of the knowledge of
Christ." His enthusiasm carried him boldly into controversy with the
enemies of his Lord, and won for him the honors of a noble martyr. As
the flames leaped around him at the stake, his voice rose calm and clear
on the crisp winter air, exclaiming, "How long, O Lord, shall darkness
cover this realm? How long wilt thou suffer this tyranny of man?" This
man was sacrificed in 1528.
The light was rising; spring-time was coming, the early rain of God's
grace was falling upon Scotland. Godly lives now sprang up thick as
flowers in the meadow. They must be uprooted in bunches, thought the
Romanists, or the people, gaining light, will cast off the Papal
religion and be free to worship God according to His Word. During the
next few years many were condemned and executed for their faith.
Helen Stark deserves honorable mention. She and her husband were
sentenced to death for their fidelity to Jesus. She begged for the poor
consolation of dying with her husband, pleading that the flames that
would consume his flesh might also consume hers. The privilege was
denied. She stood by him while the fire did its work, and the chariot of
flame bore his soul to heaven. She encouraged him to endure bravely and
glorify God. When life had departed from his quivering body, she was
pushed aside and hastened to a pond of deep water. Withdrawing a babe
from her warm breast where it would never again rest, she gave it to a
woman near by, resigning it to the loving Father of orphans. She was
then plunged into the water where death quickly ended her sorrows. This
martyrdom was in 1543.
[Illustration: GEORGE WISHART.
George Wishart was a burning and shining light in darkest times. His
pure and vigorous life was lifted up into the presence of God and
devoted to the glory of Jesus Christ and the emancipation of souls from
the bondage of Satan, through the preaching of the Gospel. He finished
his work, a great work, while he was yet a young man. His enemies burned
him at the stake, in 1546, for his faith in Jesus Christ.]
George Wishart arose at this time in the spirit and majesty of the Lord
Jesus Christ, and displayed the banner of truth with an invincible
faith. His heart was true, pure, fresh, and fragrant as the heart of a
rosebud, through the indwelling Spirit of God. His life was wonderfully
attractive. His eloquence was seraphic; his lips had been touched with a
live coal from the altar of God; his soul was aflame with the Gospel. He
was animated with transfiguring revelations of Christ and His redeeming
truth. He was a burning and shining light. The light he shed was too
bright to last long in those dangerous times. The cardinal, prelates,
and priests consulted for his overthrow. He fell suddenly into their
hands and his death was decreed. To the stake he was hurried where the
flames once more did their work, and another faithful soul appeared
before the Throne, washed in the blood of the Lamb, and arrayed in a
white robe, rejoicing in the victory won through Jesus Christ. At the
stake his executioner begged forgiveness. Wishart kissed his cheek,
saying, "Go, here is a token that I forgive thee; do thine office." One
standing near said to him, "Be of good courage." He replied, "This fire
torments my body, but in no way abates my spirit." This execution was in
1546.
The success of life is not measured by the years we live, but by
loyalty to Jesus Christ and service in the Gospel; the might of our
faith, the healthiness of the soul, the greatness of the heart, and the
intensity of the light shining from a character radiant with the
presence and glory of Jesus Christ.
Are we every day trying to make our lives rich, radiant, successful, and
certain of reward, through earnest effort to bring others into the
possession of the blessings of the Gospel of Jesus Christ?
* * * * *
POINTS FOR THE CLASS.
1. What was Scotland's condition when over-ridden by the Roman religion?
2. How was the true Church kept alive?
3. Describe the sufferings endured by the witnesses of Jesus.
4. Give the death scene of John Resby, Paul Craw, Patrick Hamilton,
Helen Stark, George Wishart.
5. How may the study of the martyrs' lives purify, strengthen, and
ennoble our lives?
IV.
KNOX IN THE FIELD OF CONFLICT.--A.D. 1547.
"The blood of the martyrs is the seed of the Church." This crimson adage
is a striking truth. "If ye burn any more," quaintly said one who had
observed the effects of the martyrdom of Wishart on the public mind,
"burn them in your cellar, for the smoke infects all upon whom it is
blown."
John Knox was then a young man preparing for service in the priesthood
of Rome. He had met Wishart and felt the glow of his warm heart and the
power of his inspiring fellowship. He was a man of eminent natural
abilities to which was added a liberal education. He was recognized as
one who would be a mighty champion on whatever side he took his stand.
God was rich in mercy to Scotland when He caused the Gospel to shine
into the heart of Knox, giving him "the light of the knowledge of the
glory of God in the face of Jesus Christ." His towering intellect,
through the study of the Word of God, caught the morning glory of the
Reformation, like a mountain that catches the first rays of the rising
sun. He broke all the bonds that bound him to Papacy, and entered into
the liberty of the children of God in the power of the Holy Spirit.
When Knox received his first call to become a pastor, he was overwhelmed
with anxiety at the awful responsibility of preaching the Gospel. He
stood in amazement, but dared not refuse. His humility and
self-abasement prepared him, through the grace of the Lord Jesus, for
heights of power and honor seldom reached by ministers. From that
crucial day he devoted all the energies of body and soul to the
preaching of the Word of God. His public services covered a quarter of a
century.
This mighty man of valor threw himself immediately into the thickest of
the fight against Romanism. He struck at the root of the evil. Instead
of skirmishing along the borders about rituals, ceremonies, and
perversion of doctrines, he boldly challenged the Papal system as
Antichrist, and the Pope as "The man of sin." In his estimation the
Romish Church was a fallen Church and had become "The Synagogue of
Satan." He entered the field of conflict clad in the armor of God and
wielded the sword of the Spirit with precision and terrible effect. In
prayer lay the secret of his power. He knew how to take hold upon God,
and prevail like a prince. The Queen Regent, who in those times mustered
the forces of the government at her pleasure, said, "I am more afraid of
the prayers of John Knox than of any army of ten thousand men."
The very name of Knox was enough to strike terror into the hearts of his
enemies. On one occasion, having been in Geneva for a time, he returned
unexpectedly. Just then a number of the Reformed ministers, who had been
arrested for preaching against Popery, were approaching their trial. The
court had assembled and were attending to the preliminaries. Suddenly a
messenger rushed into the hall of justice, breathless with haste,
exclaiming, "John Knox! John Knox is come! he slept last night in
Edinburgh!" The court was stunned and immediately adjourned.
The life of Knox was often in danger. Once as he sat in his room reading
by candle light a shot was fired at him from the street through the
window. It went harmlessly past him and struck his candle.
He received a request on a certain occasion to preach in a city that was
a stronghold of Romanism. He accepted, glad of the opportunity, knowing
also the peril. The archbishop of the city, having an army at his
bidding, sent Knox a warning, saying, that if he preached, the soldiers
would receive orders to fire upon him. His friends urged him not to go.
He replied, "As for the fear of danger that may come to me let no man be
solicitous, for my life is in the custody of Him whose glory I seek. I
desire the hand and weapon of no man to defend me. I only crave
audience, which, if it be denied here unto me at this time, I must seek
farther where I may have it." He went and preached and returned
unharmed. His great courage infused itself into other hearts, and a
multitude of invincible men stood forth with him in the struggle for
liberty and conscience, which he so fearlessly advocated. Every sublime
life is a mighty power for the uplifting of others into the same region
of healthy action.
The throne of Scotland, with its machinery of government, was against
Knox all his days. Queen Mary was determined to keep the people in
subjection to her own arbitrary will, and the Church subject to her
authority. Knox had several personal interviews with her, taking
occasion at the risk of his life to speak candidly and solemnly,
applying the Word of God to her life and conscience. At one time,
remonstrating against her persecuting rage, he said to her, "Even so,
Madam, if those who are in authority, being stricken with a frenzy, will
murder the children of God, who are their own subjects, the sword may be
taken from them, and they may be imprisoned till they be brought to a
sober mind." The queen was much amazed and her face changed color, but
she was powerless to do him harm.
During the lifetime of Knox, the Church of the Reformation grew rapidly
and became mighty in numbers and influence. The first General Assembly
was held in 1560, having 6 ministers and 32 other members, 38 in all. In
1567, just seven years later, the Assembly numbered 252 ministers, 467
readers, and 154 exhorters. This, too, was in a time of distress the
conditions were unfavorable, the opposition was very strong. How account
for the success? "Not by might, nor by power, but by my Spirit, saith
the Lord."
[Illustration: KNOX ADMINISTERING THE LORD'S SUPPER.
John Knox led the Church in the great struggle for pure doctrine and
worship. The vain heart of man is ever inventing additions and
variations in the services of God's house. Many devices had been thrust
upon the early Church of Scotland. Here we see this servant of Christ,
in the administration of the Lord's Supper, giving the people the bread
and the cup as Jesus directed.]
The Church contended for the supremacy of the Lord Jesus Christ, even
unto death.
The Church pursued unswervingly the course marked out for her in the
Word of God, in doctrine, worship, and discipline, not troubled at the
cost nor fearing results.
The Church refused to be guided by human wisdom or temporizing methods,
either to win numbers or gain favor, depending for success upon the
wisdom that cometh from above.
The Church sought to glorify God with simplicity of faith, holiness of
life, purity of worship, and loyalty to the Lord Jesus Christ. Hence the
invincible energy, the wonderful achievements, the magnificent
victories, and the amazing increase. Would not the Church of Christ take
on like activities, proportions, and strength, by following the same
course of fidelity in our own times?
John Knox died in 1572, at the age of 67. His last words were, "Come,
Lord Jesus, sweet Jesus; receive my spirit." His latter end was peace.
Will we strive to emulate Knox in prayer, courage, self-denial, and
pure-heartedness? Will not his example be to us an inspiration to work
with faith and might, to build up the Church and enlarge the Kingdom of
Christ? He was great because he was humble and trusted in the Lord. The
same way is still open to all who would do great things for God.
Humility, prayer, faith, activity, courage, honor, glory--these are the
successive steps upward. There is yet room in the high places. Knox's
place seems to be vacant. Who will fill it? What an opportunity for
young men to bring their noblest powers into action!
* * * * *
POINTS FOR THE CLASS.
1. What great reformer appeared at this stage of the conflict?
2. What was the attitude of Knox toward Romanism?
3. How was his power dreaded by his enemies?
4. What was his demeanor in danger?
5. Describe his interviews with the rulers.
6. Tell how the Church prospered during his ministry; explain the cause.
7. What effect should such a life have on us as we study it?
V.
FOUNDATION STONES.--A.D. 1550.
During the first half of the Sixteenth century the Church struggled
strenuously for a more complete organization. The Word of God was
quietly circulated and believers in Jesus Christ were growing numerous.
But hitherto they had to worship God at their own fireside or burn at
the stake. In the humble cottage, while the raging storm kept spies
away, the father read from the Book of God to his children as they
huddled around the turf fire, and the mother sang Psalms to the little
ones as she knit their stockings or baked the oaten bread. Thus pious
parents instilled into their sons and daughters the truth of Christ
which stirred their blood, and prepared a generation to emerge from the
bondage of Papacy.
THE FIRST COVENANT--1557.
During these times the Church was found chiefly in groups of Christians
who met secretly for prayer. A company of devout believers came
together to spend the evening hours, or the Sabbath day, in the worship
of God. The meeting was called a Society. In these places prayer was
offered in faith, the Psalms were sung with grave melody, and the Bible
was read with reverence. These hungry souls fed upon the Word. Sometimes
the meetings were held in caves for fear of the enemy. Once a minister,
being pursued, entered one of these caves for safety. As he sat down in
its shelter, he was surprised at hearing soft melody farther back in
that dark retreat. Following the sound of the voices he found a company
of devout worshipers.
In those troublous times the Holy Spirit, in His own mysterious way,
electrified the hearts of these hidden ones with the thought of
Covenanting with each other and with God, to stand for life, liberty,
and religion. A day was set and a place appointed for entering into the
holy bond. Notwithstanding the danger incurred, a large concourse of
people assembled and solemnly entered into the Covenant. This occurred
in the city of Edinburgh, December 3, 1557. This Covenant embodied their
purpose, thus, "We by His grace, shall, with all diligence, continually
apply our whole power, substance, and our very lives, to maintain, set
forward, and establish the most blessed Word of God and His Church."
This is known as The First Covenant of Scotland. Two years later,
another bond of agreement was subscribed, on behalf of the Church, by
her most prominent leaders, which was called The Second Covenant.
[Illustration: MARY, QUEEN OF SCOTS.
Mary, Queen of Scots, came to the throne young, beautiful, aspiring, and
unscrupulous. She selected for her counselors, those who were devoted to
the Papal religion. She employed the government, the army, and the
French forces, to suppress the Reformers. The tide of power was against
her. She lost her throne and kingdom, and fled the country. She was
finally beheaded in London.]
THE FIRST GENERAL ASSEMBLY--1560.
The First Covenant was a formidable bulwark of defence against Papacy.
The young Protestant Church found in it a strong tower. The battle grew
fiercer. Many of the nobles joined the Covenanted ranks. Two years later
this Covenant was renewed and the cause gained great strength. Among
other leaders Lord James Stuart, the queen's brother, subscribed. He was
a daring defender of the Reformed faith. He stood as a wall of adamant
between the Reformation and his sister, Mary, Queen of Scots, who
employed the government and army to destroy it. After her overthrow he
became regent, ruling the nation with kingly power and extraordinary
ability, having the fear of God and the welfare of the people at heart.
His home was like a sanctuary; the fire burned on the family altar, the
Bible was read at the table, the beauty of holiness graced the
household. In history he is known as Lord Murray, the "Good Regent." He
was assassinated by an ingrate, whom he had pardoned and saved from
execution. Much credit for the First Reformation must be given to Murray
in the State and Knox in the Church, each peerless in his place. In
their day the Church became an organized power and assumed the
appearance of "an army with banners." The First General Assembly met in
Edinburgh, December 20, 1560. The purpose was, "To consult upon those
things which are to forward God's glory and the well-being of His Kirk."
The glory of God! the honor of Christ! the exaltation of the supreme
Name! that is the purpose that sends fire through the veins and sweeps
the soul with holy flames. Give this its true place, and the best work
of life will be done. Then did the Church arise and shine in the glory
of the Lord. Then did she develop in size, strength, and courage, as in
the days of the apostles. Seven years later when the General Assembly
met, the members numbered 773, with a prosperous Church of proportionate
size. The Reformers entered into the work of the Lord with heartiness
and reaped a plentiful harvest.
THE FIRST BOOK OF DISCIPLINE--1561.
The high principles governing the First General Assembly are seen in the
effort to preserve the purity of the young Church, springing up under
the care of these "valiant men of Israel." One of the first steps taken
was the appointment of a committee to prepare a Book of Discipline.
These devout men copied from no existing form of Church government. They
did not draw even upon Holland or Geneva for resources. They went
directly to the Word of God, as the fountain of all knowledge for the
task on hand. They took counsel and instruction from God in prayer,
placed mind and heart under the guiding power of the Holy Spirit. The
book that came forth was such as we would expect at the hands of such
men, working with such spirit and purpose. Its statements were truth;
its rules were wisdom; its censures were a sword; its authority was
Christ. The General Assembly adopted it. However, it was not in favor
with all. Its standard of doctrine and discipline was too high to please
some. Knox gives the reason: "Everything that impugned their corrupt
affections was mockingly termed 'devout imaginations.' The cause was,
some were licentious, some had greedily gripped the possessions of the
Church, and others thought they would not lack their part of Christ's
coat." Discipline was applied to the Church according to the book. The
unworthy were suspended, and those who failed to measure up to the
standard of knowledge, character, and spiritual life, were refused.
Could there be a clearer demonstration of the power of the Holy Spirit
and the presence of Jesus Christ, than the discipline that removed the
unworthy and refused the unfit, when the Church was so weak in number
and assailed by hordes of enemies? Yet during the first seven years of
this Book of Discipline, the General Assembly grew from 6 to 252
ministers, and the Church in the same marvelous proportion. Behold
God's seal placed on strict discipline. There is power in purity;
vitality depends much on sanitation.
THE FIRST SCHOOLS--1561.
The Public School system is the offspring of Protestantism. The human
mind, when liberated by the Gospel of Jesus Christ, aspires after
education, as the eagle soars into the upper air when set free from its
cage. Freedom in Christ Jesus awakens consciousness of rights, powers,
privileges, obligations, and the immeasurable boundaries of mind and
spirit. With such breathings and aspirations these Presbyterian fathers
planted free schools over their country and set the example for the
world. The General Assembly authorized a school for every "parish", and
made attendance imperative. The children of the poor were instructed
free, the rich contributed support. The studies covered "religion,
grammar, and Latin." Also in every "notable town, a college was to be
erected for instruction in logic, rhetoric, and the learned languages."
Such was the work of the General Assembly in the year of our Lord 1561.
Our system of Public Schools is but the extension of the orchard these
fathers planted, in their far-reaching plans and great-hearted purposes.
Such were some of the steps taken by the fathers, in the Church of
Scotland, at the dawn of the First Reformation. They were master
builders in laying foundation stones. They were preparing for the
onward movement, which gave to the world the most brilliant example of
Church and State in Covenant with God. The like has not been witnessed
since the days of Jesus of Nazareth. These beginnings were the stately
steppings of God within His sanctuary. The Lord raised up men after His
own heart, and empowered them by the Holy Spirit to perform this
stupendous task. They were men of like passions with others, yet
possessing the rare quality of an inviolate conscience. They were
governed by principle, not expediency; were guided by truthfulness, not
diplomacy; consulted God's law, not convenience; accepted duty at God's
command, not at man's dictate. Not all who were enrolled in the Church
stood the test; some grew faint and fell back from the firing line. But
enough were ever there to glorify God and do His service at any cost.
Scotland's First Reformation reached its climax in 1567.
The diligence and success of the fathers in the Lord's work should
inspire us to do the best within our power for the enlargement of the
Church. Are we building, as they built, upon the true foundation, which
is Jesus Christ? Is our building material like theirs--gold, silver, and
precious stones? Are we zealous in making the Church of Christ appear
the glorious Temple of truth, the Sanctuary of the living God, the
Habitation of the Holy Spirit? Are we so consumed with the holy passion
of love, that we cannot rest till we bring others into the house of God?
Are we worthy of our relation to the Covenanted fathers?
* * * * *
POINTS FOR THE CLASS.
1. Give an account of the First Covenant.
2. Describe the First General Assembly.
3. What was the value of the First Book of Discipline?
4. Describe the founding of Public Schools in Scotland.
5. When was the First Reformation at its climax?
6. How should the success of the fathers inspire us?
VI.
SCOTLAND'S NATIONAL COVENANT.--A.D. 1581.
During the sixties of the Sixteenth century, the Presbyterian Church had
her beautiful summer. The winter seemed to be past and the storms over
and gone; the time of the singing of birds had come.
Hitherto the Church had been as a lily among thorns: now instead of
thorns were fir trees, and instead of briers, myrtle trees, to the glory
of the Lord, who is wonderful in counsel and excellent in working.
Among the matchless sayings of Jesus, one specific word resounds through
all the ages and falls upon listening ears like thunder from heaven:
"WATCH". Eternal vigilance is the price of liberty, the price of purity,
the price of honor, the price of every thing worth having. The young
Church, vigorous, victorious, and enthusiastic, seems to have been off
her guard at a critical moment and while she slept the enemy sowed tares
among the wheat.
The regent, the person who was acting as king while the coming king was
a child, called a convention of ministers and others who favored the
king's supremacy over the Church. The convention at his dictation
introduced Prelacy. This occurred on January 12, 1572, a dark day for
Scotland.
Prelacy is little else than Popery modified; Popery in another dress,
trained and taught to speak a softer dialect. The power of Popery had
been broken, but the residuum still remained, and now there appeared
"the strange heterogeneous compound of Popery, Prelacy, and
Presbyterianism" in the Church.
The Church awoke to find herself in the grasp of a horrible octopus,
from which she did not escape for three generations, and only then at
the loss of much precious blood.
The first effort of the Church, when awakened to her real condition, was
to control the bishops that had come into her ministry, and whom she was
powerless to remove. The next step was to attempt their removal, on the
ground that the office of the bishop was unscriptural. Difficulties
rapidly increased; opposing forces were daily growing stronger; the
Civil government was against the Church; the regent, Scotland's chief
ruler, bent all his energies in the defence of the bishops. From whence
shall light and deliverance now come? Listen to the words that seem to
be on ten thousand lips: "The Covenants; the Covenants shall be
Scotland's reviving!" "The Covenants" now became the watchword of the
faithful. A wave of hopefulness and enthusiasm spread over the Church;
gladness wreathed the faces that had gathered blackness, and strength
throbbed in hearts that were faint.
The General Assembly, given strength from the Lord for the occasion,
adopted a form of Covenant for the nation. The Covenant, as written by
Rev. John Craig, was the product of a cultured brain and pious heart. It
is unsurpassed in clear diction, high purpose, majestic spirit, heroic
decision, and solemn appeal to God. It became the ground-work of all
Scotland's subsequent Covenants.
But Craig had to meet the test of faith required by his own Covenant.
King James VI., who was now on the throne, after subscribing the bond,
repudiated it, and commanded its author to do the same. Craig replied
that he would never repudiate anything approved by the Word of God. The
Court, in which he was on trial, ordered his head to be shaved, and
other indignities to be done to his person.
Again when on trial he was treated with utmost contempt by his judge, to
whom he said, "There have been as great men set up higher than thou,
that have been brought low." The judge, mockingly, sat down at his feet,
saying, "Now I am humbled." "Nay," said Craig, "mock God's servants as
thou wilt, God will not be mocked, but shall make thee find it in
earnest, when thou shalt be cast down from the high horse of thy
pride." A few years later he was thrown from his horse and killed.
The fervor aroused by the Covenant swept the Church like a Pentecostal
fire, and spread over all the kingdom as a storm of holy excitement. The
Covenant bond, being signed by the king, the nobles, and a great
multitude of people, was called, The First National Covenant of
Scotland.
No greater event had ever stirred the kingdom, no deeper joy had lighted
up her coasts, no higher honor had exalted her people, no brighter glory
had overspread her mountains and moors. That holy Covenant had lifted
her into relationship with God; the kingdom had become Hephzibah, and
the land, Beulah; the nation was married to the Lord.
The Covenant bound the Covenanter, the Church, the nation, and
posterity, under a solemn oath,--
To adhere to the Reformed religion with all the heart through all time
to come;
To labor with all lawful means to recover the purity and liberty of the
Gospel, by removing all human innovations from the Church;
To abhor and detest the corrupt doctrines and practices of Romanism;
To resist under the oath of God all the evils and corruptions contrary
to the Reformed religion;
To defend the country and support the government, while country and
government defend and preserve true religion;
To stand in mutual defence of one another in maintaining the Gospel and
the Reformed Church;
To permit nothing to divide the Covenanted ranks, or diminish their
power, or swerve them from their high purpose;
To become good examples of Godliness, soberness, and righteousness in
the performance of every duty due to God and man;
To fear none of the foul aspersions that may be cast upon this Covenant,
seeing it is warranted by the Word of God, and is for the maintenance of
His Church;
To recognize the LIVING GOD as the Searcher of hearts, and Jesus Christ
as the Judge, before whom all shall stand in judgment.
Such was the high range of thought, motive, purpose, and action reached
by this Covenant of the fathers, who called upon God in the day of
trouble, and were heard in that they feared. The men who led in this
solemn transaction were distinguished for learning, piety, high-souled
purpose, devotion to their country, and zeal for the glory of Christ.
They were among the excellent of the earth. But the mighty current of
religious enthusiasm that had set in drew to itself, and carried on its
bosom, multitudes who were superficial and vacillating. These quickly
fell away when the counter current set forward; some of them even
became violent persecutors of the Covenanters.
[Illustration: KING JAMES VI.
King James VI. came to the throne of Scotland in 1578, and reigned till
1625. He was crowned when a boy of 12 years. He subscribed the National
Covenant, saying, "I praise the Lord that I am king in such a Kirk, the
sincerest Kirk in the world." He soon forsook the "Kirk"--the Covenanted
Church--and became a violent persecutor.]
The king was among the first to vitiate his oath, and break the
Covenant. His weakness was pitiful; he seemed to turn with every gale
that struck him. The next year he mustered the strength of his
government to overthrow the Presbyterian Church, and reverse the
workings of the Covenant. The Church was aroused and resolute, Andrew
Melville being her recognized leader. A delegation was sent to the king
to remonstrate; Melville was the spokesman. The king was confronted like
a lion in his den. He listened to the following message: "Your majesty,
by device of some counselors, is caused to take upon you a spiritual
power and authority, which properly belongs unto Christ, as the only
King and Head of the Church. Through your highness, some men are trying
to erect a new Popedom, as though your majesty could not be king and
head of this commonwealth, unless the spiritual sword, as well as the
temporal, be put into your hands; unless Christ be bereft of His
authority, and the two jurisdictions which God separated be confounded.
All this tends to the wreck of true religion."
Melville sent the truth, like a lancet, into the inflated ambition of
the young king. He winced in the agony of the keen surgery. But Melville
had to meet the consequences of his faithfulness. He was taken to the
tower of London, where he lay in a dismal cell four years. He was
afterward banished and died in a strange land.
This Covenant of 1851 placed posterity, equally with the Covenanters of
that day, in oath-bound relation to God. A Public Covenant with God
continues in its moral obligation until its terms are fulfilled. Are we
lifting up our lives into relationship with our Lord Jesus Christ
through our inherited Covenant? Are we fulfilling our sworn duties to
our country, our Church, and our Lord? Are we using all lawful means to
cause true religion to prevail? Are we employing our strength against
all opposing evils? Are we keeping step in the Covenanted ranks that are
marching on, assured that the principles of the Reformation will yet
prevail in every land?
* * * * *
POINTS FOR THE CLASS.
1. What was the condition of the Presbyterian Church during 1560-1570?
2. How did the Church thereafter decline?
3. To what did the Church resort for her reviving?
4. What effect had the Covenant on the Church?
5. Mention some of the main points in the Covenant.
6. How did the king regard the Covenant?
7. How was his opposition resisted by the Covenanters?
8. In what way do the former Covenants bind the present generation?
VII.
CONTENDING WITH THE KING--A.D. 1582.
The Covenanted Church flourished under the care of the General Assembly
like a well-watered garden. The small band of ministers and elders, who
had organized the Assembly, were richly blest in their labors. They had
assembled at the risk of their lives to give the supremacy of Jesus
Christ its loudest utterance, and the unity of the Church its grandest
expression; and the signal favor of God was their reward. The first ten
years of the General Assembly were the halcyon days of the Presbyterian
Church of Scotland. Under the showers of the Holy Spirit, pious people
sprang up "as among the grass, as willows by the water-courses." The
power of the Papacy was broken and its horrors checked.
The clear sky, however, soon gathered blackness. The first cloud was, in
size, and in cunning, too, as a man's hand. The national government had
condemned Popery as a religion, and had confiscated the vast wealth
which the priesthood had amassed and had long enjoyed. This immense
property, including rich revenues, large buildings, broad fields, and
annual harvests, was held for distribution. How shall it be distributed?
That was the burning question of the day, and it started a conflagration
in the Church, that kindled many a fire at the stake. The Civil court
decided that one-sixth should be given to the Church. The Church
accepted the allowance. It was a sweet morsel in her mouth; but bitter,
oh, how bitter in her bowels!
Regent Morton held the reins of government at that time. That cunning
ruler in bestowing this gift expected large returns. If the Church get
gold at his hand, she must make concessions on his demand. From that day
the Covenanted Church was in trouble. She was compelled to keep up a
constant warfare for her heaven-given independence, a bitter fight at
the cost of much blood for the right of self-government under her Lord.
The Bride of the Son of God had linked arms with an earthly suitor, and
leaned on him for support, to her shame and sorrow. The Church of
Christ, free-born and independent, endued with divine power, enriched
with the indwelling Spirit, and sufficiently resourceful for all
conditions and obligations, now depended on the State for financial
help. The mistake grew more evident, and its correction more difficult,
as time rolled on.
The sovereignty of Jesus Christ is one of the cardinal doctrines of
Presbyterianism. Christ in this form of Church government is glorified
as Lord over all, and blessed forever. Enthroned on the right hand of
the Majesty on high, He rules over a dominion whose limits include the
utmost bounds of creation. On earth He has organized the Church, of
which He is the only Head and King. He has also established the State,
of which He is both King and Judge. The Church and State under Jesus
Christ are mutually independent; each should be cordial and co-operative
with the other; both are directly accountable to the Lord Jesus Christ.
Morton saw his opportunity when the Church took the money. In those days
the ruler of Scotland insisted on being recognized as the head of the
Church. Morton put forth his claim of control; the faithful ministers of
Christ resisted. Since the reign of Henry VIII., the Episcopal Church
has acknowledged the reigning sovereign as supreme in her government. In
this position the ruler can use the Church as an arm of his government,
a handmaid in his administration, an instrument in carrying out his
designs, an ally in supporting whatsoever may originate in his heart.
Morton attempted to introduce Episcopacy into the General Assembly. Even
there he found some ready to do his bidding; and thus began the long
controversy between Presbyterianism and Episcopacy. The struggle of
Protestantism with Romanism had well-nigh disappeared; the fight was now
between the Presbyterian and the Episcopalian.
Morton's leaven quickly did its work; the Assembly became deeply
infected. For more than an hundred years the terrible struggle
continued. In the early years of this fierce conflict, Andrew Melville,
mighty in the power of Jesus, stood in the forefront of the battle.
Melville was scholarly, intrepid, adventurous, highly emotional, and
vehement in the cause of the Church's independence. He had some sharp
encounters with Morton. Morton in a rage said to him one day, "The
country will never be in quietness till half a dozen of you be hanged or
banished." Melville, looking him in the face with his piercing eyes,
replied, "Tush, man, threaten your courtiers after that manner. It is
the same to me whether I rot in the air or in the ground. The earth is
the Lord's. My country is wherever goodness is. Let God be glorified, it
will not be in your power to hang or exile His truth." Morton felt
himself outdared and outdone by the courage and calmness of this humble
servant of Christ.
Morton resigned the regency in 1578, to make way for James VI. to ascend
the throne, who continued the war against the Presbyterians. He asserted
that his crown depended on the office of the bishop. "No bishop, no
king," was his motto. He aspired to become dictator to the Church. The
General Assembly resisted his claim. A delegation was sent to the king
with a strong remonstrance against his tyrannic course. Melville was a
member of the delegation, and his energetic spirit constituted him
speaker. The delegation appeared in the royal court where the king sat
among his advisers. The remonstrance was read; it filled the king with
rage. "Who dare subscribe this treasonable paper?" was asked. "We dare,"
replied Melville, taking hold of the pen and calmly writing his name.
The others followed the bold example. The king and his company were
overawed by their holy bravery.
[Illustration: MELVILLE BEFORE KING JAMES.
Andrew Melville was able to stand before the king because he habitually
stood before God. He was wise and strong to give advice and warning in
the name of Christ to the sovereign of the nation, because he took his
orders from Jesus Christ, the KING OF KINGS and LORD OF LORDS. He was
banished for his faithfulness, and died in France, in 1622, being 77
years old.]
At another time Melville became so animated in his remonstrance against
the despotic monarch, that he took hold of his arm, and gave him an
admonition such as few kings have ever heard. His passionate eloquence
flowed in a torrent: "I must tell you, Sir, there are two kings, and two
kingdoms in Scotland. There is King James VI., head of the commonwealth;
and there is Christ Jesus, the King of the Church, whose subject King
James is, and of whose kingdom he is not a king, nor a lord, nor a head,
but a member. Sir, when you were in your swaddling clothes, Christ Jesus
reigned freely in this land, in spite of all his enemies." The words
penetrated the guilty soul like flashes from the eye of God. For the
time the men had exchanged places; Melville was king.
Melville suffered for his faithfulness; he was banished. Yet he was
rewarded with a green old age and a triumphant death. At the age of
sixty-eight he wrote from the land of his exile, "I thank God, I eat, I
drink, I sleep, as well as I did thirty years bygone, and better than
when I was young. My heart is yet a Scotch heart, and as good, or better
than ever, both toward God and man. The Lord only be praised for this,
to whom belongs all glory." He died in France in 1622.
The supremacy of Christ is the glory of the Church. Jesus is the
Fountain-Head of life, love, law, government, and authority. Are we
maintaining this exalted truth with the courage of our ancestors? The
zeal of our fathers, if revived in these days, would electrify the
world.
* * * * *
POINTS FOR THE CLASS.
1. What financial question in those days ensnared the Church?
2. How was her independence affected by state patronage?
3. What was the great question in controversy?
4. How did the state make use of Episcopacy in the battle with
Presbyterianism?
5. How did Melville resist the king's attempt to rule the Church?
6. What did Melville's faithfulness cost him?
7. What need now to advocate the supremacy of Jesus, and the
independence of the Church?
VIII.
MEN OF MIGHT.--A.D. 1596.
Jesus Christ is "the King of glory; the Lord strong and mighty; the Lord
mighty in battle." His servants, filled with the Holy Spirit and devoted
to His cause, grow like Him in moral courage and irresistible action.
Every age supplies the opportunity for heroic service.
The Church has always had mighty men willing to venture their lives,
when religion and liberty were attacked; but at no time has there gone
forth a more illustrious band whose heart God touched, than in the last
years of the Sixteenth century. The tide of defection was then rolling
in upon the Church with desolating violence. The truth of Christ's
supremacy was being submerged beneath the waves of Episcopacy. The right
of Christ to rule His Church was disputed by King James, and claimed as
his own prerogative. The true servants of God writhed in shame and
sorrow, as they saw the diadem of Christ snatched from His brow and
clutched by a presumptuous man. The times demanded men who would not
quail in the presence of the sceptered monarch; or at his threats of
imprisonment, banishment and death. The soldiers of the cross stepped
forth. The "threescore valiant men of the valiant of Israel" were there,
standing about the KING OF KINGS; "every man with his sword on his
thigh, because of fear in the night."
Andrew Melville was chief among the captains in those days. His face
was luminous with an inner light; his eye pierced through the
countenance of his adversaries; his bearing overwhelmed his enemies with
the innate majesty of truth and holiness. What a torrent his electrified
soul poured forth when he opened his mouth and protested against the
wrongs done to Jesus Christ and the Church! His eloquence was like a
rushing river, an irresistible Niagara. Like Knox, it was said, "He
never feared the face of man." In private and in public, in the pulpit
and through the press, he reproved kings, princes, judges, and nobles
for their sins. He did his best work when he met them face to face. The
dishonor done to Christ by denying His royal rights made his blood boil,
and fired his soul with vehement love in defence of his Lord and Master.
But he suffered for his faithfulness. He was imprisoned; yet four years
spent in jail, eating bad bread, breathing foul air, sleeping on a hard
bed, groping in the darkness, lonesome in the pest-room, brought him no
regret for preaching Christ. From prison he went into banishment, and
from banishment, home to heaven. In his last illness he was asked if he
desired the return of health. "No, not for twenty worlds," was his
spirited reply.
[Illustration: EDINBURGH CASTLE.
The Castle is built on a rock that rises with rugged abruptness 300 feet
high. It is inaccessible except on one side, which opens upon the
esplanade, on the foreground of the picture. In this Castle, many
notable martyrs were imprisoned, and there awaited their execution.]
John Davidson also shines in history as a minister of dauntless courage.
He breasted the destructive flood of declension, and endured the
buffeting of the waves. His humility prepared him for great service in
the kingdom of God. He was deeply grieved by reason of the loose
doctrines and practices prevailing within the ministry. The Church was
infected and corrupted with the inventions of man. Through his effort
the General Assembly held a special meeting in 1596, to observe a fast
and renew the Covenant of 1581. The meeting was held on the 30th of
March of that year. The showers of spring were falling, the mountain
streams were flowing, the fields were putting on their soft verdure, the
flowers were appearing in their beauty--all nature seemed to be breaking
forth into holy laughter through her tears. How impressive this emblem
of the memorable meeting, where earnest men prayed and wept and sobbed
and sat in sadness and silence, in the presence of God confessing their
sins! Then, with uplifted hands, they "made promise before the Majesty
of heaven to amend their ways." A great reviving followed, and many
hearts were made glad. Two years later Mr. Davidson met the king, and,
refusing to submit conscience to his tyrannic will, was cast into
prison.
John Welch, too, is found in the front ranks of the Church's noblest
defenders. His wife, Elizabeth, daughter of John Knox, was his equal in
courage and steadfastness. His life caught high inspiration from her
faith, and her heart gloried in his heroic spirit; the two mountains
were alike high.
King James had determined to crush the General Assembly of the
Presbyterian Church. That Assembly stood in his way as he strode toward
despotic power. He must remove the hindrance, or fail in his ambition.
He commanded the Assembly to hold no more meetings, except by his
permission. Against his royal decree, a few bold-hearted men met on the
first Tuesday of July, 1605. This was the last free General Assembly for
a whole generation. In 1618 this court of God's house disappeared
altogether under the king's despotic rule, till 1638, when Scotland
arose once more in the power of the Lord, and renewed her Covenant.
John Welch was one of the few ministers who braved the king's wrath, and
approved of the forbidden meeting. Within a month he was in jail. The
place of his detention was called "Blackness." In his little cell, damp,
dark, foul, and lonely, he had time to reflect. He remembered his happy
home, faithful wife, loving children, garden walks, sweet sunshine, soft
breezes, pleasant Sabbaths, inspiring pulpit, glowing audience--he could
now think of all, and see the cost of fidelity to Jesus. Did it pay? He
could lay his aching head on its hard pillow, and dream of the happiness
that was gone, and awaken to ask if it had been worth while. Did it pay
to be true to Christ? Listen; he speaks from his prison: "We have ever
been waiting with joyfulness to give the last testimony of our blood to
Christ's crown, scepter, and kingdom."
Welch found his great strength in prayer. Prayer to him was conversation
with God. His soul was familiar with Jesus. He often arose from his bed
to talk with God. He kept a shawl at hand, when at home, to cast over
his shoulders during these rapturous hours. In the summer nights he
spent much time under the trees in communing with the Lord of heaven. To
him the stars lost their brilliancy in the presence of the Bright and
Morning Star. His soul took many a bath in the ocean of eternal light.
On one occasion his wife listened to his mysterious talk with God. He
was in the agony of earnestness. "Lord, wilt not Thou give me Scotland?"
he cried. Then followed the outpouring of contentment: "Enough, Lord,
enough." At another time, the awful glory of the Lord was let in upon
his soul, till he called out, "O Lord, hold Thy hand; it is enough; Thy
servant is a clay vessel and can hold no more."
Mrs. Welch was as heroic as her husband. When she pleaded with the king
for his release, he consented, on condition that Welch would recede from
his position. Mrs. Welch, lifting up her apron in the presence of the
king, replied, "Please, your majesty, I would rather kep his head here!"
referring to the axeman's block, and the head rolling from it into her
apron.
The sovereignty of Jesus calls for heroic lives. This royal truth,
defended by the fathers, at the cost of much blood, must yet be lifted
up in the sight of the world. Brave men and women are needed now as much
as ever, even those who count the honor of Jesus worth more than life,
yea, more precious than all that the heart holds dear on earth.
* * * * *
POINTS FOR THE CLASS.
1. What great principle in the Church was here at stake?
2. How did Christ's servants contend for His supremacy?
3. What notable men did God raise up for the occasion?
4. By what means was the Church again revived?
5. What violence did the Presbyterian Assembly suffer by the king?
6. How long was the Assembly suppressed?
7. What was the secret of power in these defenders of the truth?
8. State the present need of moral heroes.
IX.
DARKNESS BROODING OVER THE LAND.--A.D. 1600.
The Seventeenth century dawned upon Scotland amidst ominous clouds.
Storms were gathering that swept the land for more than eighty
years--storms of "fire, and blood, and vapors of smoke." The intervals
of sunshine were few. The flock of God, the beautiful flock, suffered
grievously by reason of wolves that entered into the fold in sheep's
clothing.
"No bishop, no king," cried King James. He evidently meant, "No Prelacy,
no despotism." He made the Prelatic form of Church government, of which
he was the recognized head, the bulwark of his assumed supremacy over
the Church and his tyranny over conscience, and took every occasion to
assert his power.
The General Assembly had appointed the date and place for a meeting in
1604. The king arbitrarily postponed the meeting one year, and at the
expiration of the year postponed it again. But there were
high-principled men who resisted the domineering monarch. Nineteen
faithful ministers had met with a number of elders, just as fearless
and faithful as the ministers, and constituted the Assembly against the
king's specific orders. Their defiance of the king's authority was at
the risk of their lives. This was their last free Assembly for thirty
years. These men were haled before the judges, and, being found guilty
of disobeying the king, were sentenced. During the next twelve years the
king dominated the Assembly, after which he dissolved it, permitting no
more meetings while he lived. The Prelatic party henceforth held the
power and ruled the Church with a high hand.
[Illustration: SOUVENIRS OF THE COVENANTERS.
Battle-flag, carried at Drumclog; drum, seen at Lochgoin, said to have
been in use at the battle of Bothwell Bridge; Captain Paton's Bible,
which he gave his wife from the scaffold; his sword, which he wielded
with terrible effect; and a powder horn used in those times.]
The form of worship was changed; human devices, in place of God's
appointments flooded the Church. Departure from the old ways was
especially marked by a measure known as the "Five Articles of Perth."
These were sanctioned by the king, and rigorously enforced in his effort
to subdue all who resisted or protested. Henceforth Presbyterians had to
conform to the new mode of worship, or feel the weight of the law in
confiscation, imprisonment, banishment, or death.
These Articles of Perth were sanctioned by the Parliament. This act of
ratification was accompanied by a remarkable demonstration of
Providence. Parliament was then evidently carrying out the will of the
king, for the subversion of the Presbyterian Church, the Reformed
religion, the liberty of conscience, and the rights of the people.
Parliament met for this purpose in Edinburgh, August 4, 1621. The
morning was gloomy. With the advancing hours the clouds grew denser and
darker; the whole sky became covered with blackness; a storm of divine
wrath seemed to bend the very heavens with its weight. Just at the
moment when the Marquis of Hamilton, performing the final act of
ratification in the name of the king, touched the official paper with
the scepter, a streak of lightning blazed through the gloom, and
another, and a third, blinding the guilty men in the presence of their
awful deed. Three peals of thunder followed in quick succession, making
every heart tremble. A momentary pang of conscience must have been felt,
while the KING of heaven spoke in thunder that made their ears tingle,
and in flames that dazzled their eyes. This dismal day, July 25, 1621,
is remembered in Scotland as "Black Saturday." Oh, how black with storm
clouds, with man's guilt, with heaven's rebukes, and with apprehensions
of sorrow and suffering!
These were the days of Melville, Welch, and Boyd, who, with other men,
mighty in the Lord, withstood the king to his face, and the government
with its threats and penalties. When the Church was in jeopardy, the
Lord Jesus Christ had His chosen servants, able and willing to defend
the faith. Like the prophets of old, they lifted up their voices in the
high places, wrestled with principalities and powers, uttered their
testimony as with the voice of thunder, and cheerfully sealed their
testimony with their blood.
Among the champions of that day, Robert Bruce, an eminent minister of
the Gospel, took his place in the thickest of the fight. He was a large
man, dignified and commanding in appearance; the countenance, physique,
intellect, and spirit denoting true kingliness and strength. He may have
been a descendant of his famous namesake, Robert Bruce, one of
Scotland's great kings; his heart was just as heroic and patriotic. This
soldier of the cross was strong because he lived in the bosom of God's
love; his life was fragrant with heaven's atmosphere. He had a keen
conscience. When urged to accept the ministry he at first refused, but
that refusal caused such remorse that he said, he would rather walk
through half a mile of burning brimstone than have the mental agony
repeated.
Bruce, during his early ministry, was greatly beloved by the king. Such
was his delight in him that he was chosen to anoint the king's bride and
place the crown on her head. Three years after this pleasant event he
incurred the king's wrath by discountenancing his majesty's authority
over the Church. Being commanded to perform a certain service in the
pulpit he resolutely refused. To forfeit thus the royal good will, and
take the risk of consequences, required courage of the highest type.
But Bruce was a man of public spirit and heroic mind, equal to the
occasion, through the abiding Spirit of God, that wrought mightily in
him.
When matters were going from bad to worse, in his relation to the king,
he attended a meeting with a few other ministers, contrary to the king's
proclamation, to take counsel concerning the Church. A delegation was
appointed at this meeting to wait on the king, and urge their plea for
relief. Bruce was the spokesman. The king received the delegates, but
listened with impatience. He was in bad humor; anger flushed his face.
"How durst you convene against my proclamation?" he said. "We dare more
than that, and will not suffer religion to be overthrown," was the swift
reply. Bruce, after this interview, quickly felt the power of the law.
His property was seized; he was driven from home; and, on permission to
return, was required to cease preaching. This he refused to do, finally
consenting to quit for ten days. That night he fell into a fever, and
suffered such terrors of conscience, that he resolved that he would die
ere he would make a promise like that again.
Bruce's strength lay in his familiarity with Jesus Christ. His preaching
was with power, because Christ was with him. On one occasion, being late
for the service, a certain person reported, saying, "I think he will
not come to-day, for I overheard him in his room say to another, 'I
protest I will not go unless thou goest with me.'" He was talking with
Jesus about going to preach. In his prayers he was brief, but "every
word was as a bolt shot to heaven;" and in preaching he was slow and
solemn, but "every sentence was as a bolt shot from heaven." He, having
finished his work, entered into glory, saying pleasantly to his
children, as the dying hour drew near, "I have breakfasted with you this
morning, and I shall sup with my Lord Jesus Christ this night." That
night he entered the heavenly city.
They who are truly alive to the holiness, justice, and goodness of God,
and dwell in the radiance of His blessed face, will get views of the
Church and her mission, that will inspire to greatest service and
noblest sacrifices for Christ and His cause. They will arise far above
ordinary life, in effort, enthusiasm, power, and stability in the Lord's
work.
* * * * *
POINTS FOR THE CLASS.
1. Why did the king insist on having bishops in the Church?
2. How did the Presbyterian ministers oppose them?
3. In what way did the king authorize that which corrupted Church
services?
4. What device for public worship was ratified by parliament?
5. What significant providence accompanied this daring act?
6. What champion of freedom arose at this time?
7. Wherein lay Bruce's great strength?
8. How may we, too, become inspired for service?
X.
APPROACHING A CRISIS--A.D. 1622.
The Church confronts greatest temptations and dangers when at peace with
the world. A period of outward prosperity is almost certain to result in
moral deterioration and produce membership of inferior mould. The
appointments of God in divine worship being few, simple, and spiritual,
are likely to be displaced by the showy, deceptive, sensuous inventions
of man when the Church is honored with success. The Holy Spirit then
withdraws in measure; frigid formality quickly follows; the services,
however beautiful, become artificial and spiritless.
God has good reason for sending upon His Church periodical trials,
hardships, persecutions--storms that winnow the wheat, fires that melt
the gold. Such tests of faith purify the Church, run off the dross,
throw out the counterfeits, break off the dead branches. The people of
God are then distinguished; their heroic qualities are called into
action; they become burning and shining lights in the surrounding
darkness. This severe process may reduce the enrollment, yet it
mightily strengthens the ranks. The Lord Jesus would rather have one of
ten if true, than all the ten yea, ten times ten if untrue. Christ Jesus
prefers 300 who can wield the sword of the Lord and of Gideon, to 30,000
who are indifferent or faint-hearted.
The Presbyterian Church made great progress under the Covenant of 1581
and overspread the kingdom. After ten years of prosperity came another
declension. Again she was reclaimed and revived by the renewing of the
Covenant of 1596. Once more she became exceedingly prosperous and
popular; but her popularity resulted in weakness. Multitudes "joined the
Church" merely for place, privilege, and power. These soon made
themselves felt on the wrong side: they controlled the courts of God's
House. Faithful ministers contended for the truth, resisted the
innovations, protested in the name of Jesus, and suffered because they
would not consent to do evil. They were overpowered and sometimes were
displaced, sometimes imprisoned, sometimes banished. Their farewell
sermons were heart-rending. Amid the sobs and wails of the affectionate
people, the farewell exhortations came from these devoted men of God as
words from heaven. Great excitement and sorrow prevailed in the
churches, as the stricken congregations took leave of the pastors who
loved the truth more than their own lives. Who can wonder at the
indignation that arose like a storm, as the congregation witnessed their
beloved pastor and his wife and children leave their home, and go forth
to wander under the skies of summer or through the storms of winter, not
knowing whither they were going! Should the people be censured for
nailing the church doors against intruding ministers, and refusing to
hear the hirelings sent to fill the pulpit against their will?
The Five Articles of Perth, adopted by those who were in power in the
Church and enforced by Civil law, became the pastor's test. The
Presbyterian minister who would not approve of the Five Articles was
deposed. But how could a Covenanter give his approval without perjury?
The Five Articles of Perth were these:
Kneeling at the Communion;
Observance of Holidays;
Episcopal Confirmation;
Private Baptism;
Private Communion.
The first implied the worship of the bread; the second, the homage of
saints; the third, the approval of Prelacy; the fourth, that baptism was
necessary to salvation; and the fifth, that the communion opened heaven
to the dying; all savored of Popery.
What minister having any regard for conscience could sign this list of
errors, after swearing the Covenant? Would he not immediately feel his
spiritual life sink below zero? Would not his heart chide him bitterly
for the degradation of his office and manhood? And God is greater than
the heart.
David Dickson was one of the ministers who had strength to endure,
rather than bend. He was a young man full of fire and holy power. He had
charge of a flourishing congregation at Irvine. His preaching swayed the
people. They crowded the church to hear him. His appeals melted the
heart and watered the cheeks. He was bold to denounce the Articles of
Perth. The authorities called him up and commanded him to retract; he
refused. A sad farewell to his flock followed. Rather than support
error, however popular and profitable, he would sacrifice the dearest
ties on earth and journey to parts unknown. And this he did.
Alexander Henderson, another minister, encountered the displeasure of
the men in power and suffered much at their hands. In his early life he
accepted the Prelatic creed and entered the ministry in favor with the
party. He was sent to a church which, a short time previous, had
experienced the violent removal of their beloved pastor. The people were
indignant at Henderson's coming. They barricaded the door of the church.
The delegates that had come to ordain him, not being able to effect an
entrance through the door, entered by a window. Henderson was that day
settled as the pastor of an absent congregation. In the lapse of time he
won the people. He was faithful and powerful as a preacher of the Word,
and the Lord Jesus honored him in the eyes of large audiences.
[Illustration: ALEXANDER HENDERSON.
Alexander Henderson was born in 1583, and died in the 63rd year of his
age. He began his ministry in the Prelatic Church. Under a sermon by
Robert Bruce, he was convinced of the error of that system--and became a
powerful defender of the Presbyterian faith. He became a distinguished
leader of the Covenanters, taking a prominent part in the Covenant of
1638, in the Solemn League and Covenant, and in other notable events.
His grave is in Greyfriars' churchyard.]
One day Henderson went to hear a Covenanted minister, Robert Bruce, at a
communion. He was shy and concealed himself in a dark corner of the
church. Mr. Bruce took for his text, "He that entereth not by the door
into the sheepfold, but climbeth up some other way, the same is a thief
and a robber." The minister having read his text paused, and in
dignified posture, with head erect, scanned his congregation with eyes
that gleamed with holy fire. Such was his custom before beginning his
sermon. Henderson felt the blaze of those eyes. He seemed to be the very
man for whom they were searching. The recollection of having entered
upon his ministry by climbing through a window horrified him. He went
from that meeting determined to investigate Prelacy in the light of the
Scriptures. The result was conviction of the truth and conversion to the
Covenanted cause. Deportation from his devoted flock quickly followed.
He was thereafter found in the forefront of the fight against the
supremacy of the king over the Church, and against Prelacy that upheld
the king in his arrogant assumption of the royal prerogative of the Lord
Jesus Christ.
The minister of Christ is the watchman of the Church. He is placed upon
Zion's walls to sound an alarm at the approach of danger. He is charged
with responsibility for the people. If they perish through his neglect
to give warning of dangers, his life for theirs. Faithful preaching may
not be pleasant or profitable to the minister. Declaring the whole
counsel of God may involve the pastor in trouble, demand sacrifices,
result in hardships, controversies, separations; yet the Lord requires
it, the people need it, no safety without it for either the flock or the
shepherd. Without fidelity no power with God, no comfort of the Spirit,
no approval from Christ. Are they who serve as ministers of Christ
willing to sacrifice ministerial support, relationship, popularity,
applause--everything temporal, rather than one jot or one tittle of the
truth of the Gospel of Jesus Christ?
* * * * *
POINTS FOR THE CLASS.
1. Why does God send trials upon His Church?
2. Mention some of the fluctuations in the Church's condition.
3. What class of ministers then had the ascendancy?
4. How did the faithful ministers suffer?
5. What became the test for the pastorate?
6. What faithful young minister declined the test?
7. What was Alexander Henderson's experience?
8. Explain the responsibility of ministers.
XI.
THE ADVANCE GUARDS.--A.D. 1630.
King James VI. continued his warfare against Presbyterianism until his
death. This occurred March 27, 1625. With advancing years he grew more
bitter, using every means to coerce the Covenanters and bring them into
submission. They stood as a wall of fire between him and his cherished
ambition to rule supreme over Church and State. He resolved to break
down that wall and quench that fire.
Covenanted Presbyterianism has always stood for liberty, conscience,
enlightenment, progress, and exalted manhood, resisting all tyrants and
oppressors. Presbyterianism recognizes as the crowning glory of man, his
relation to God, all men alike being subjects of His government and
accountable at His throne; all being under law to God and under law to
no man, except in the Lord. Presbyterianism honors every honest man as a
real king, clothed with innate majesty, crowned with native dignity, and
exalted far above the conventional office of earth's highest monarch.
Yet does Presbyterianism sustain all rightful rulers as ministers of
God, and enjoin upon all people submission in the Lord.
In the beginning of 1625, while the snow was yet mantling the mountains
in white, the symbol of moral purity and goodness, the king was grimly
planning to debase and corrupt the best people in his realms. He gave
orders to celebrate Easter with a Communion according to the Articles of
Perth, announcing a severe penalty against all who would not comply. The
decree was not enforced, for the Lord came suddenly to the unhappy
monarch, saying, "Thy soul is required of thee." Easter came with its
soft winds and opening buds, its singing brooks and flowery nooks, but
King James was not there; the Judge had called him, death had conquered
him, the grave had swallowed him; his miserable life was broken off
under sixty years of age; and after death, eternity; the long, long
eternity.
His Son, Charles I., inherited the father's troubled kingdom, despotic
principles, and wilful doggedness. The young ruler began his reign by
breathing out threatenings against the Covenanters. Yet the Lord in many
ways strengthened His people. He gave them at this time some remarkable
Communions and memorable seasons of refreshing. He pitied them for they
were nearing the fiery trials that would try their faith to the utmost.
To prepare them for the testing times. He led them up into the mountain
of His loving favor and gave them another memorable privilege of
renewing their Covenant.
John Livingston, an honored minister of Jesus Christ, was of great
service to the Church at this time. He preached Christ and his contested
truths with power and striking effect. He stood in the strength and
majesty of the Chief Shepherd and fed the flock given into his care.
This flock was very large. Multitudes gathered about him waiting for the
Word at his lips; the church could not hold them. God gave the people
spiritual hunger that brought them from afar; they came over the hills
and along the vales, converging upon the place of worship as doves fly
to their windows. They journeyed solemnly from their homes to the House
of God, both in the calm of summer and in the storms of winter. They
came in the dew of the morning and tarried till protected by the
gloaming. Men and women, old and young, gathered around this man of God
who ministered comfort, strength, and eternal life, through Jesus
Christ, with wonderful power and grace unto their troubled souls.
Our Monday service of the Communion originated under Mr. Livingston. The
Sacrament of the Lord's Supper had been administered to a large
congregation. The preaching and serving of tables filled the long summer
Sabbath. It was June 20, 1630. The great congregation had come with
souls lifted up to God in prayer; the church was not large enough to
hold the people, and the churchyard was filled with devout worshipers.
They sat upon the grass like the thousands that were fed by Christ in
the days of old. The soft wind blew upon them as it listed, and the Holy
Spirit, too, came with mysterious power; the vast assembly was deeply
moved. The long Sabbath was followed by a short night. Monday came, and
the people, having been profoundly affected by the services of the
preceding day, were again early on the grounds. They felt that they
could not separate without another day of worship--a day of thanksgiving
to the Lord for the wondrous revelations of His love at His holy table.
Mr. Livingston was constrained to preach, and that day proved to be the
great day of the feast. An unusual awe fell upon the preacher and his
hearers; the Holy Spirit wrought marvelously, melting the hearts of the
vast congregation and filling them with comfort, strength, and
thankfulness.
Mr. Livingston and his people declined to conform to the "Articles of
Perth." A goodly number of other ministers and their churches likewise
refused. The king determined to force them into submission by
authorizing a "Book of Public Worship", called the Liturgy. July 23,
1637, was the day appointed for its introduction. An attempt to force a
mode of worship upon Scotch Presbyterians! No experiment could be more
perilous to the king; it was indiscretion bordering on insanity. The
very announcement produced an underground swell such as precedes a moral
earthquake. Murmurings, groanings, threatenings, dark forebodings swayed
the nation. These were gusts fore-running the storm.
The day for testing the Liturgy arrived. Attention was chiefly
concentrated upon the Church of St. Giles at Edinburgh. The large
auditorium was filled with Presbyterians who were accustomed to worship
God in the plain, solemn manner of the apostles. The suspense preceding
the service was painful. Each heart was beating fast, repressed emotion
was at white heat, the atmosphere was full of electricity, no one could
tell where the fiery point would first appear. At length the dean stood
in the pulpit before the gaze of his insulted audience. He opened the
new book and began. That was enough, the spark struck the powder, the
explosion was sudden. Jean Geddes, a woman whose name is enshrined in
history, and whose stool is a souvenir in the museum,--Jean, impelled by
a burst of indignation, bounced from her seat and flung her stool at the
dean's head, crying with a loud voice, "Villain, dost thou say mass at
my lug?" The unpremeditated deed acted as a signal; the whole
congregation was immediately in an uproar; the dean fled and the service
came to an undignified conclusion.
The indignation manifested itself in many other places that Sabbath. In
the Greyfriars' Church, there were deep sobs, bitter crying, and wails
of lamentation. Over the entire kingdom the excitement was intense. The
Scotch blood was stirred; the king had outraged the most sacred feelings
of the people. They held meetings, prayed to God, and petitioned the
king. The king replied to their petition, like Rehoboam, with blustering
insolence. The Covenanters were not intimidated, their determined
resistance was contagious and stirred vast communities, national
sympathy was aroused; the Holy Spirit wrought mightily upon multitudes.
Three days after the king's haughty reply had been received, a
procession, including twenty-four noblemen, one hundred ministers, and
bands of commissioners from sixty-six churches, marched boldly into
Edinburgh and enforced their petition by a demonstration of strength,
with which not even the king could afford to trifle.
[Illustration: JEAN GEDDES THROWING HER STOOL.
Jean Geddes sat convenient to the pulpit on the eventful Sabbath, when
the dean attempted to introduce the new "Prayer Book" in St Giles'
Church. The innovation had by anticipation filled the people with
intense indignation. A storm was brewing. This heroine, unable to
restrain herself, sprang to her feet and hurled her stool at the dean's
head, exclaiming. "Villain, dost thou say mass at my lug?" The dean
dodged the stool and escaped. Confusion followed, and the service for
that day was abandoned.]
Do the children of these Covenanters appreciate the value and power of
the truth? Have the fundamental principles of the kingdom of Jesus
Christ become incarnated in our lives? Do the doctrines of the Word
circulate in the blood, throb in the heart, flash in the eye, echo in
the voice, and clothe the whole person with strength and dignity? Is the
Covenant of these ancestors a living bond that binds the present
generation to God, through which His energy, sympathy, purity, life,
love, and glory descend upon us in continual streams of refreshing?
Then will our mission on earth be fulfilled, our work in the Church will
be blessed, our testimony for the Lord will be powerful, and our efforts
to win others for Christ will be fruitful.
* * * * *
POINTS FOR THE CLASS.
1. When did King James VI. die?
2. What was he planning when death claimed him?
3. Who was his successor?
4. What course did his son Charles pursue?
5. How did God prepare His Church for the approaching trials?
6. How did Communion Monday service originate?
7. How did the king try to enforce uniformity on the Church?
8. How was the Liturgy received by the Presbyterians?
9. What demonstration of strength by the Presbyterians?
10. What practical lesson here for us?
XII.
GATHERING OF THE HOSTS.--A.D. 1637.
"Who is she that looketh forth as the morning, fair as the moon, clear
as the sun, and terrible as an army with banners?" What a beautiful and
striking portrait of the Church in her militant character and service!
Terrible as an army with banners! The Church is mighty to subdue the
strongholds of Satan; powerful in the use of spiritual weapons;
invincible in the presence of her enemies. She fights the battles of her
Lord, and though often defeated, moves steadily forward assured of final
victory. How terrible her warfare in the sight of enemies! how admirable
in the eyes of heaven!
The first impressive demonstration of numbers, power, and resolution,
given by the Church of Scotland, was in 1637. The king and his advisers
had attempted to force upon the Presbyterians the "New Prayer Book"
against their will. The attempt was as insane as it was despotic. As
well might the king have tried to change the song of the sea or the
course of the stars. The Scotch conscience, enlightened by the Word of
God, strengthened by the Covenant, and guided by the Holy Spirit, was
like Scotland's granite, upon which the storms spend their force to no
effect.
To resist the king's purpose, the Presbyterians poured into the Capital
from all directions. Home and flocks were left in the care of the mother
and children, and the crops lay ripening in the warm September sun. The
freedom of the Church was the supreme interest that stirred the blood of
these men. They filled the streets of Edinburgh, thousands moved
determinately and irresistibly through the chief thoroughfares of that
awakened city. There was no confusion, this was not a mob. These were
men of mind, purpose, prayer, and peace; they knew their rights and
commanded respect. They carried their Bibles to show their authority.
Resolution gleamed in the face of the grey-headed and flashed from the
eyes of the young men as they stood side by side. Their adversaries were
overawed and made conciliatory promises. The Covenanters therefore
withdrew.
The promises were quickly broken. One month later, a fresh attempt by
the king and his counselors to trample the heaven-given right to worship
God with a free conscience stirred the country. The Covenanters were
alert, they were not caught napping. They concentrated their strength
upon the Capital once more, and this time with a speed that surprised
the government. Their number was greater than before; hundreds of
ministers, and hundreds of noblemen, with strong delegations of elders
from many congregations assembled for the occasion. The vast concourse
of people was too unwieldy to meet in one place; they therefore divided
into four sections, each going in its own direction. They held meetings
for prayer and consultation, realizing deeply the dangers that were
converging upon their Church, their homes, and their persons. They
prepared petitions to be presented to the king. Once more they received
assurance of relief, and quietly returned to their homes.
The months rolled past heavily. Mild September had seen the country
greatly agitated; bountiful October had witnessed the recurrence and
increase of violent measures; November now came, chilled with sleety
storms, and vexed with man's perfidy and cruel attempt to crush
conscience. More desperate efforts were again in progress by the king
and those who supported him in his claim of supremacy over the Church
and power to regulate her worship. The Covenanters were apprised, and
for the third time the roads converging upon Edinburgh were filled with
their dauntless ranks. They came on foot, on horses, and in wagons; old
men with white locks and young men with iron nerve; ministers and
elders, noblemen and commoners. These were men who were exalted into
Covenant with the Almighty; they had tasted the sweetness of the liberty
of the sons of God; they had felt the energy of the Holy Spirit throb in
their hearts; they had visions of the KING OF KINGS in His transcendent
glory. They came with one resolve--that Jesus Christ must not be
superseded by the king of Scotland in the government of the Church. They
poured into the Capital in strong, living streams, till the city was
almost deluged with their number. The king's officials were alarmed.
Feigning a bold spirit they commanded the Covenanters to depart on pain
of rebellion. The Covenanters, knowing their rights and power, refused.
After preparing a respectful petition to the king, and a strong
remonstrance against the wrongs they suffered, they elected a permanent
commission of sixteen men to remain in the Capital, to protect their
interests and give notice when danger appeared.
[Illustration: GREYFRIARS' CHURCH.
Here the Covenanters gathered to renew their Covenant in 1638. The house
was crowded to its utmost capacity with renowned minister, elders, and
nobles. The oath was taken and the Covenant signed in the most
impressive manner. The churchyard contains many graves of celebrated
martyrs.]
The new year followed the old carrying trouble in its bosom. The
mid-winter storms drove the flocks to the fold and the shepherd to the
cot; all nature rested from labor, awaiting the coming of summer; but
hostilities against the Presbyterian Church took no rest. The king's
Council was removed from Edinburgh to Stirling; from thence they thought
to spring a crushing surprise upon the Covenanters. The news of this
intention spread as if on the wings of lightning. One day was enough to
give the alarm. The Covenanters were minute-men, with the heart of a
lion, the eye of an eagle, and feet swift to meet the battle call.
Before the sun was hot, the morning after the news, the Covenanters had
crowded Stirling. The city authorities seeing their strength meekly
besought them to disband and return home. These Covenanters were
patient, long-suffering, full of charity, believing all things, hoping
all things. Receiving the promise of better treatment, they drew off as
quickly as they had come. They refused to leave Edinburgh when
threatened; they consented to leave Stirling when requested. Behold the
spirit of these Covenanted Presbyterians!
But no confidence could be placed in the king or his representatives.
The land was greatly troubled by the wickedness of its rulers. One wave
of commotion followed another; there was no peace, no safety, no
security. Many weary hearts were crying out, "How long, O Lord?"
The Covenanters saw that the king was determined to crush their Church.
The General Assembly had not met for twenty years; that court of God's
House had been stamped out beneath the iron heel of despotism; the
lesser courts had been corrupted; the king had resolved on the
subversion of all. Will not ministers and elders soon be worn out by the
incessant and desperate attacks? The sea is roaring, the waves are
raging, will Presbyterianism be engulfed? will the supremacy of Jesus
Christ go to the bottom? Strong hearts are trembling; much prayer is
arising to heaven; from faithful pulpits fervent appeals are ascending
to God. What shall be the end of these things? Is there no remedy to be
found? "Is there no balm in Gilead? Is there no physician there?" Must
these spirited men bow to the will of the tyrant and see their Church
brought into bondage? There were great searchings of heart.
"The Covenants! the Covenants!" This has been repeatedly the watch-cry
of Scotland in the throes of distress. The Covenants have been the glory
and strength of the Church in the past; will they not be safety and
stability to the Church in the present? Such was the thought that
throbbed in many hearts at this critical moment. The Holy Spirit was now
clothing Himself with Henderson, Warriston, Argyle, and other princes of
God, preparing them to lead the Church into the renewal of her Covenant
with God.
The right to worship God according to conscience, when conscience is set
free by the Spirit and enlightened in the Word, must be jealously
guarded. Every attempt to introduce the devices of man into the service
of the Church should be strenuously resisted. Each innovation in the
worship of God does violence to the most delicate and sacred feelings of
the human heart, and is a reflection on the wisdom of the Lord Jesus
Christ, who has ordained all the services of His House with utmost care
and precision. If the Covenanted fathers protested unflinchingly against
a man-made Prayer Book, what would they have done at the appearance of a
modern pulpit programme of music and hymns?
* * * * *
POINTS FOR THE CLASS.
1. Describe the militant character of the Church.
2. What three successive demonstrations of strength did the Covenanted
Church give against the new Prayer Book?
3. What was the great issue?
4. How should the Church guard divine worship against corruption?
XIII.
RENEWING THE COVENANT.--A.D. 1638.
King Charles believed in the divine right of kings, and the
Presbyterians believed in the eternal right of Christ to rule kings. The
two beliefs could not be reconciled; hence the great struggle. The
attacks on Presbyterianism came in rapid succession and with increasing
violence. The Covenanters sternly resisted these attacks. The nation
seemed to be on the verge of civil war.
The leading Covenanters saw in the war-cloud, that which blinded eyes
could not see--the hand of the Lord lifted up against the nation.
Henderson, Rutherford, Dickson, and others of penetrating mind
discovered the moral cause of the troubles and trembled for their
country. The Lord was meting out judgment against sin. Divine wrath was
falling upon the people. Judgment had already begun at the House of God.
The King of Righteousness was girding His sword on His thigh for action.
Who will be able to stand when He arises in wrath to vindicate His own
royal rights? These men feared God and trembled at His word.
A day of humiliation and fasting was appointed, many came together for
prayer. There were deep searchings of heart followed by pangs of
conscience and cries for mercy. God gave an alarming view of sin. The
defection of the Church and perfidy of the nation seemed to fill the sky
with lurid flames of divine vengeance. The former Covenants had been
broken; the oath was profaned, the obligations denied, the penalty
defied; the Lord had been provoked to pour out His wrath upon the Land.
The day of reckoning seemed to have come. The sense of guilt and the
weight of wrath bowed many souls to the earth. One supreme desire seemed
to prevail--that they arise and return to Him, from whom they had so
deeply and shamefully revolted.
"The Covenants! The Covenants!" This was now the national cry. The
Covenants have ever been Scotland's hope, strength, and glory. The cry
went from house to house, from church to church, from earth to heaven.
It was on the lips and in the prayers of men, women, and children. Hope
revived, enthusiasm spread like flames, the nation was rapidly prepared
for the high honors that were awaiting her. The people in large numbers
were fired with a passion to renew their Covenant with God!
The Holy Spirit fell mightily upon many, causing a floodtide of
spiritual life to sweep the country. The leading Covenanters were
endowed with wisdom and courage to direct the holy enthusiasm into the
right channel. It had to be turned by prompt action, to present use, and
conserved for the generations to come, or its strength and volume would
soon be lost. On Sabbath February 25, 1638, the ministers preached on
Covenanting. Next day the people met in their churches and received
notice that, on Wednesday following, their Covenant with God would be
renewed in Edinburgh. The announcement struck a responsive chord. The
country was astir early on the morning of the appointed day. Doubtless
many had spent the preceding night with the Lord Jesus Christ in prayer.
While the stars were still shining, many households, we may be assured,
were called around the family altar, that the father might bless his
house and hasten to Edinburgh. The commissioners who had been appointed
to lead the people in Covenanting were on the ground at break of day.
The Covenant of 1581 was chosen for the present occasion. Two
generations had passed since that solemn bond had lifted the kingdom
into holiest relation with God. Nearly all the Covenanted fathers of
that event had finished their testimony and were gone; only here and
there a patriarchal voice was heard telling of that solemn day and deed.
The grand-children had lost much of the fervor, power, purpose, holy
enthusiasm, dread of God's majesty, fellowship with Jesus Christ, and
raptures in the Holy Spirit--had lost many of the countless and
unspeakable blessings descending from the sure Covenant made with God
and kept by their fathers. Fifty-seven years had elapsed and many
changes had occurred. Henderson, by appointment, added to the Covenant
what was necessary to make it applicable to their times.
The Holy Spirit came in great power upon thousands and tens of thousands
on that eventful morning; the day was bringing heaven's best blessings
to the Church and the nation. It was still winter; but not frozen roads,
nor drifting snows, nor lowering clouds, nor biting winds, could stay
the people. Many men and women, old and young, were far on their way
before the sun had softened the rasping air. They came on foot and on
horses, in carriages and in wagons, through the valleys, over the
mountains, along the highways and the lanes, pouring into the jubilant
city from all directions as rivers of enthusiastic life. It has been
estimated that sixty thousand came that day to take part in the renewing
of the Covenant, or to give countenance and influence to the solemn
deed. To these spirited people the winter was over and gone, though
February still lingered; the time of the singing of birds had come,
though the earth was clad in her mantle of snow. The season had lost its
rigor upon these Covenanters; their cheeks were red, but not so much
with wintry blasts as with holy animation. It was a summer day to them.
[Illustration: SIGNING THE COVENANT.
The Covenant of 1638 was signed first by those who filled the
Greyfriars' Church. The parchment was then brought outside and laid on a
flat tombstone, where those who had assembled in the churchyard eagerly
embraced the opportunity to add their signatures. The people were deeply
moved, as they thus joined themselves and their children to the Lord, in
an everlasting Covenant never to be forgotten.]
At the appointed hour, Greyfriars' Church and churchyard were crowded
"with Scotland's gravest, wisest, and best sons and daughters."
Alexander Henderson constituted the meeting with prayer. His earnest
words were deeply felt, they seemed to bring the Lord of glory out of
heaven. The Earl of Loudon made a solemn address, appealing to the
Searcher of motives. Archibald Johnston unrolled the vast parchment and
read the Covenant in a clear voice. Silence followed--a dreadful pause
during which the Holy Spirit was doing great work on all present. The
Earl of Rothes broke the silence with a few well-chosen words. Another
solemn pause ensued, while all eyes watched for the next act in the
sublime programme. The Covenant was ready for signatures. What name will
have the honor of heading the list on that white parchment? At length
the Earl of Sutherland, an aged elder, with much reverence and emotion,
stepped forward and taking the pen with trembling hand subscribed his
name. Others rapidly followed. The heart went with the name, the blood
was pledged with the ink, the Covenant was for life even unto death.
When all in the church had subscribed, the parchment was carried to the
churchyard and placed on a flat tombstone, where the people outside
added name after name till there was no room, no, not for an initial
letter. The scene was impressive beyond description; the people gave
themselves willingly unto the Lord. Many wrote through blinding tears
and with throbbing hearts; some added the words, "Till death"; some drew
blood from their own veins for ink. Then as the sun was westering in the
cold sky, they lifted up the right hand to Almighty God, the Searcher of
hearts, avowing allegiance to Him with the solemnity of a most sacred
oath. Surely this was Scotland's greatest day. The Church may now be
called Hephzibah, and her land, Beulah. Immanuel is the name of her
Covenant Lord. "Glory, glory, in Immanuel's land!"
The evening drew on; the spirited demonstrations of that eventful day,
like a glorious sunset, melted away; but the Covenant, in all its
sacredness, substance, obligations, and strength, remained for the next
day, and the next generation, and all generations to come. Thus was
Scotland's National Covenant renewed in 1638.
Let the children of these Covenanters not forget, nor lightly esteem
their Covenant inheritance and obligations. How great the honor!
Remember the accountability, withdraw not from the bond. Relation to the
Lord Jesus Christ by means of the Covenants of the fathers loads
descendants with heavy duties, endows them with bountiful blessings,
entrusts them with the welfare of coming generations, crowns them with
high honors, and brings them into judgment to account for all these
advantages and obligations. Let the children of the Covenants take heed
lest they forget the duties, forfeit the blessings, prove themselves
untrustworthy, and trample their heavenly crown in the dust. Let them
fear lest being exalted to heaven they be cast down to hell. The
Covenants of the fathers bind the children.
* * * * *
POINTS FOR THE CLASS.
1. What new danger was now threatening Scotland?
2. In what way did the Covenanted ministers explain the trouble?
3. To what did they resort for deliverance?
4. How were the people prepared for Covenanting?
5. How was the nation stirred at the prospect of renewing the Covenant?
6. Describe the great gathering of people in Edinburgh on the appointed
day.
7. Describe the solemn act of Covenanting.
8. What obligations descend from that Covenant upon the present
generation of Covenanters?
XIV.
THE COVENANTERS AT WORK.--A.D. 1638.
Wednesday, February 28, 1638, was one of Scotland's greatest days. No
victory on any battlefield is more worthy of anniversary honors. No
birthday of statesman or warrior, no discovery in science or geography,
no achievement in ancient or modern civilization, is more entitled to a
yearly celebration. The notable event of that day is the high water mark
of true greatness and moral grandeur in national life; nothing exceeds
it in the world's history.
As the evening drew on, the vast multitude that had congregated in
Edinburgh melted away. The sublime transactions in which they had been
engaged had filled them with awe; the shadow of the Almighty had
overspread them, the glory of heaven had descended upon them, and, being
filled with the peace of God and joy unspeakable in the Holy Spirit,
they departed from the city as quietly as they had come and returned to
their homes. The stars were again out while many were yet traveling, but
the great light that fell upon them was the glory of the Lord, as they
carried the brilliant scenes of the day in their hearts. Every
heart-beat had the solemnity of a vow, a prayer, a song of praise, a
psalm of thanksgiving. What devout worship in those homes that night
when the fathers told the touching story of the Greyfriars' Church and
of Covenant.
Within a short time the delegates had reached their respective churches,
in which they rehearsed the renewing of their Covenant with God. The
people were deeply moved, the Holy Spirit fell upon them. The interest
became intense; the fires arose into flames; a Covenanting passion swept
the kingdom; the enthusiasm knew no bounds. The Covenant was studied,
accepted, and subscribed by ministers and magistrates, men and women,
old and young, throughout the four quarters of the kingdom. There was a
voice heard throughout the land, as the "voice of a great multitude, and
as the voice of many waters, and as the voice of mighty thunderings,
saying, Alleluia; for the Lord God Omnipotent reigneth." The Lord Jesus
Christ was glorified in His people, honored by His Church, and exalted
supremely above the nation's haughty monarch.
Yet the Covenant had its enemies; but they were apparently few and for a
while very quiet. These anti-Covenanters stood with the king in his
effort to foist Prelacy upon the people. These he repaid with political
preferments. Hitherto they had claimed to be in the majority and
therefore assumed the right to rule over the Presbyterians. But the year
of Jubilee had come; the Covenant proclaimed "liberty throughout all the
land unto all the inhabitants thereof." This Covenant with God revealed
to the people their dignity, privileges, rights, power, and freedom in
Christ Jesus, KING OF KINGS and LORD OF LORDS. In that light which fell
like the glory of heaven upon Scotland, Episcopacy appeared in its real
strength, or rather in its weakness; in comparison with Presbyterianism
it was a mere faction.
King Charles ruled Scotland from his throne in London. The Covenanters
were his most loyal subjects, devoted to him on every principle of truth
and righteousness; yet by no means would they permit him to assume the
rights of Jesus Christ without their earnest protest. They hastened to
report the Covenant to the king at London; their adversaries sent
delegates with equal haste. Both sides tried to win the king. As might
have been expected, the Covenanters failed. He was exceedingly wroth. He
branded the Covenant as treason and the Covenanters as traitors. "I will
die," said he, "before I grant their impertinent demands; they must be
crushed; put them down with fire and sword."
The king appointed the Marquis of Hamilton to represent his majesty in
Scotland and to subdue the Covenanters. Hamilton accepted the
commission and entered upon his stupendous task. He was authorized to
deceive and betray, to arrest and execute, to feign friendship and wage
war--to use discretionary power; the manner would not be questioned if
the Covenanters were subdued.
Hamilton announced his intention to enter Edinburgh, as the king's High
Commissioner, on the 19th of June. Less than four months previous, the
Covenant had been renewed in that city amid transports of joy; must it
now be trampled in the dust? The effects of the Covenant had fallen upon
the kingdom like spring showers that fill the land with songs and
flowers; must the glory be blighted ere the fruitage be matured? The day
set for the commissioner's coming was perfect. The bright sun, clear
sky, blue sea, green fields, purple hills, soft winds, fragrant
blossoms, tuneful birds--all united to make the coming of his majesty's
commissioner a delight. Nature was in her gayest attire.
The road chosen for his journey to the city lay along the strand. He
came in a stately carriage. His official dress was brilliant and
imposing. His associates followed, while a strong military guard added
dignity and a tinge of terribleness to the procession. It was Hamilton's
day of high honor. The proud sea rippled its welcome; the mellow winds
floated the national emblem from many a window; the city was gaily
decorated. The king's sympathizers had done their best for the occasion,
but the Covenanters had excelled them all.
The Covenanters were by no means ignorant of Hamilton's power and
purpose; yet they recognized him as the king's representative, and
therefore they would do him honor. They were truly loyal. No taint of
treason had ever mingled in their blood. They resolved to give the
commissioner every opportunity to do his duty as ruler, yet stood ready
to resist if he did wrong. They came to the city in force; their number
was estimated at sixty thousand. They thronged the road over which
Hamilton passed, banked the hillsides with earnest faces, raised their
caps in sincere respect for the commissioner, and lifted up their voices
in prayer for their king and their country. When Hamilton saw the
great-heartedness of the people, whom he came to crush, he wept.
The Covenanters had requested two things: a free General Assembly and a
Parliament. The Church must have the first; the nation must have the
second. The commissioner, in the name of the king, refused both. King
James had abolished the General Assembly in 1618; there had been none
for twenty years. The Covenanters, braving the king's wrath and the
commissioner's power, appointed a meeting of ministers and elders to be
held in Glasgow, November 21, 1638, five months hence, to re-organize
the General Assembly. A cloud of war immediately darkened the heavens.
Had the king's wrath been lightning, the meeting-place would have been
struck; but his rage was impotent.
[Illustration: ARCHIBALD JOHNSTON.
Known also as Lord Warriston. He took a prominent part in the renewing
of the Covenant in 1638; was chosen Clerk of the General Assembly, that
same year, and continued in this office several years. He was an able
defender of the Covenanted Church. He attained also to high earthly
honors, yet held fast his integrity, and, when far advanced in years,
suffered martyrdom for adherence to the cause of Christ and His
Covenant.]
When the day for the re-organization of the General Assembly arrived,
the delegates from the Covenanted churches were on the ground. The house
was filled with able, earnest, resolute men, true servants of the Lord
Jesus Christ. They had come in His name at His call to do His work. Each
breathed deeply the spirit of reverence; they felt the presence of God;
holy dignity rested on every brow. They had come in the strength of the
Lord and were ready for duty and its consequences.
Hamilton with his friends also appeared. He immediately began the work
of obstruction. Alexander Henderson was chosen moderator, and Archibald
Johnston, known also as Lord Warriston, clerk, both of whom had taken an
active part in the renewing of the Covenant. Hamilton made certain
demands all of which were refused. He then attempted to dissolve the
meeting but failed. In a storm of passion and with vigorous threats he
withdrew, leaving the Assembly to pursue its own course. Can we conceive
of sublimer courage than these Covenanters exhibited in standing by
duty, conviction, and principle, owning their Covenant and honoring
Christ Jesus, in the face of the king's wrath? The Assembly continued
its sessions one month. The work was stupendous, and it was thoroughly
done. The Church was cleansed, the ministry purified, true worship
restored, and enactments adopted for the protection of the Reformed
religion. After pronouncing the final benediction, the moderator said,
"We have now cast down the walls of Jericho; let him that rebuildeth
them beware of the curse of Hiel the Bethelite."
Behold how these fathers stood at the risk of their lives for the
sovereignty of Jesus Christ! What devotion, what courage, what
self-immolation! How great the moral grandeur of those lives, lifted up
in the service of Christ far above the fear of man! They felt deeply the
presence and power of the Holy Spirit, giving them wisdom, peace, joy,
and success, in their tasks! Had we the same enduement of the Spirit of
God, surely the Lord's work would prosper in our hands! May God grant
it.
* * * * *
POINTS FOR THE CLASS.
1. In what spirit did the people retire from the Covenant Convention in
Edinburgh?
2. How was the Covenant received by the nation?
3. How did King Charles regard it?
4. How did he attempt to counteract its power?
5. In what manner did the Covenanters receive his commissioner?
6. When and where was the General Assembly reorganized?
7. With what interference did it meet?
8. What good work did it accomplish?
9. What trust did it commit to future generations?
XV.
THE KING WAGES WAR.--A.D. 1639.
The year of our Lord, 1638, exalted the Covenanted Church into
prominence and power. The Covenant in the beginning of the year, and the
General Assembly at the end, were achievements that arose in sublimity
and moral grandeur like mountains, and all the months between, being
filled with spiritual refreshing, were like table lands covered with the
glory of the Lord, and shaking like Lebanon with prosperous fruit. "The
light of the moon was as the light of the sun, and the light of the sun
sevenfold, as the light of seven days."