V.

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?

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.

Mary, Queen of Scots.Mary, Queen of Scots.

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?

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.

King James VI.King James VI.

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.

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?

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.

Melville Before King James.Melville Before King James.

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.

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?

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."

Edinburgh Castle.Edinburgh Castle.

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.

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.

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.

Souvenirs of the Covenanters.Souvenirs of the Covenanters.

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.

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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