Chapter LI (2)

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.

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.

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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.

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.

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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.

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.

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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.

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?

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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.

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.

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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.

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?

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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.

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.]