RENWICK'S SPECIAL TESTIMONY.
RENWICK'S SPECIAL TESTIMONY.
To understand properly the position of James Renwick and his associates, and the distinctive testimony which they maintained at the peril of life, and transmitted, sealed with their blood, to posterity, it is necessary to advert to the particular time in which these devoted witnesses were called to appear in behalf of precious truth; and to the public measures which had been adopted at that period for extinguishing the liberties of the nation, and for destroying the independence and purity of the church.
The Prelatic persecution in Scotland, which commenced with the restoration of Charles II. to the throne of his ancestors in 1660, had continued for nearlytwenty-threeyears, when Renwick entered on his ministry. Instead of the perfidious rulers in church and state being satiated with the number of the victims of their cruelty, their thirst for blood became more intense, as the time wore on; and when they found they could not crush the spirit of a free people, or extinguish the light of gospel truth, they had recourse to the most despotic and atrocious measures for effecting their diabolical purposes. What has been designated "THE KILLING TIME" of the Scottish persecution, embraced the greater part of Renwick's public ministry. The graphic pens of such able writers as De Foe, Charles James Fox, and Macaulay, have but imperfectly sketched the barbarities perpetrated by the infamous royal brothers, and their base counsellors, and the sufferings of an oppressed nation, and of thousands of godly people of all ranks, during this dark and distressing period.
Two matters of general public interest, and intimately connected with the position of Renwick and his associates, excited particular attention in the concluding period of the persecution. These were, 1, The measure called THE INDULGENCE; and, 2, The limits of Civil Authority, and of the allegiance of the subject.
I.—THE INDULGENCE.
I.—THE INDULGENCE.
When the power of the persecutors was unable to put down the preaching of the gospel in the fields, and to crush the spirit of liberty in the breasts of multitudes of the people of Scotland, the Indulgence was a master contrivance of the arch-enemy to divide the Presbyterians, and to seduce them to abandon some of their fundamental principles, for the sake of outward advantages. The first indulgence was issued by Charles II. and his council in June, 1669. It was proclaimed as flowing directly from the royal supremacy. The power was granted to the persecuting Council, at their discretion, to appoint certain of the outed ministers to vacant parishes, on ensnaring conditions. In case they refused to receive collation from the bishops, they could not have the stipends or tiends, they were only to possess the manse and glebe, and be allowed an annuity. If they did not attend diocesan synods, they were to be confined within the bounds of their own parishes. They were not to dispense ordinances to persons from other parishes, nor, on any account, to hold conventicles. They were prohibited from speaking against the king's authority, or the public measures of the government; and they were to report their peaceable behaviour from time to time to the Council.
Two other indulgences were issued at intervals during the latter part of the reign of Charles II. All of them by public proclamation denounced relentless vengeance against the faithful men who refused the royal boon. They threatened utter extermination to all who pleaded for the independence of the Presbyterian Church, and who maintained the freedom of the gospel by holding conventicles, preaching and administering ordinances in their purity in the fields.
The indulgence unhappily proved a snare in which by far the largest number of the Presbyterian ministers in Scotland were entangled. We cannot hesitate to agree with the historian Hetherington, in holding that "It was offered on a principle clearly subversive of the Presbyterian Church, and that not one of the ejected ministers ought to have accepted of it, because it was impossible to do so, without sacrificing the fundamental and essential principle of the Presbyterian Church—that which constitutes its glory and its life—the sole sovereignty of Christ."1Three results followed the acceptance of the indulgence, which proved highly injurious to the Presbyterian Church, and which were, in all likelihood, foreseen by the contrivers of the measure, and led them to introduce it. These were—1. The constant interference of the government with the indulged in the discharge of their strictly ministerial functions. 2. A rupture between the indulged and the non-indulged, with many of the best of the people clinging to the latter; and, 3. The more systematic, virulent, and crushing persecution of those who, defying the tyrant's rage, bared their bosoms to the storm; and had the courage at all hazards to plead for the royal prerogatives of Messiah the Prince, and to contend for the chartered liberties of the Presbyterian Church. This honour belongs exclusively to Cargill, Cameron, and Renwick, and the Society people; when the large majority of the Presbyterian ministers in Scotland, followed by great numbers of the people, proved recreant to sound scripture principle, and unfaithful to the sacred engagements of their fathers. However belied and misrepresented the persecuted covenanters were in their own day, impartial history has not failed to do justice to their memory, and to show that their faithful contendings had no little influence in the nation's deliverance from degrading oppression.
II.—THE LIMITS OF PUBLIC AUTHORITY, AND OF A PEOPLE'S ALLEGIANCE.
II.—THE LIMITS OF PUBLIC AUTHORITY, AND OF A PEOPLE'S ALLEGIANCE.
A question was raised in the later times of the persecution of difficult solution, but of vast practical importance. This was the due limit of submission to civil rulers, and the withdrawal of allegiance and submission from those who had violated their compact with the people, and had trampled under foot their constitutional rights. It is ably shown by Dr. D'Aubigné,2as had been done before, that civil freedom and religious reformation, originating with the people, have ever been closely united and advanced together. Wherever the principles of evangelical truth have been rightly understood and firmly maintained, the people have refused to tolerate civil oppression. "He is a freeman whom the truth makes free." All genuine civil freedom is based on religious liberty. Calvinism, as is admitted even by many who are opposed to it as a doctrinal system, has been the irreconcileable foe of despotism all over the world;—by the heroic struggles, and cheerful sacrifices of its adherents, the battle of freedom has been fought, and its triumphs achieved in many lands. Particularly in Scotland, where the Reformation, from the first, originated with the people, and was carried forward in opposition to the mandates of arbitrary rulers, and notwithstanding the relentless persecution of the civil powers, the eminent instruments whom God honoured for advancing the truth, all along contended for the liberties of their country, and earnestly pleaded that the duties of rulers and ruled should be clearly defined, and the rights of the people settled on a constitutional basis. This was the plea of the illustrious Knox, as is seen in his expostulations with the Queen and nobles of Scotland, and in his intercourse with the statesmen of the day—English and Scottish—and in his writings. The works of Buchanan, Rutherford, and Gillespie, bear ample testimony to the enlarged views of their authors in relation to the proper bounds of civil and ecclesiastical authority, and to their fidelity to the cause of genuine liberty. The same great principles were contended for by Alexander Henderson, embodied in the scriptural attainments of the memorable Second Reformation, and clearly enunciated in the Solemn League and Covenant of the three kingdoms, in which the covenanters explicitly bound themselves to support the king and parliament in "the maintenance of the true reformed religion." When the Scottish nation, forgetful of their sacred vows, tamely submitted to the tyranny of the royal brothers, and Presbyterian ministers remained silent under an infamous indulgence, it devolved upon a few despised and persecuted covenanters,—the Society people,—to lift up and hold aloft the torch of freedom; and by their faithful testimonies and declarations uttered in fields and on scaffolds, and more still, by their blood freely shed to confirm their righteous cause, to sow broadcast the principles of genuine liberty. These, after lying buried in the earth for a time, sprung up vigorously, and bore fruit, when the perfidious race of the Stuarts was driven ignominiously from the throne; and, at the Revolution, some of the fundamental truths for which the martyrs of the covenant contended, became ascendant and triumphant.3
In theQueensferry Paper, penned by Cargill, in a rough draft, and found on the person of Henry Hall of Haughhead, when he was taken, the heroic sufferers expressly disowned the authority of Charles II. and his government. The terms employed, it has been remarked, very much resemble those used by the English nation when they rejected the Government of James II., and transferred the crown to William and Mary.
"We reject the king and those associate with him in government from being our king and rulers, being no more bound to them. They have altered and destroyed the Lord's established religion,—overturned the fundamental and established laws of the kingdom—taken away altogether Christ's church government, and changed the civil government of this land, which was by a king and free parliament, into tyranny." The conclusion expresses sentiments worthy of the most distinguished patriots, and that are fit to be taken as the watchward of struggling freemen all over the world. "We bind and oblige ourselves to defend ourselves and one another in our worshipping of God, in our natural, civil and divine rights and liberties, till we shall overcome, or send them down under debate to posterity—that they may begin where we end."
The grand principle of the rejection of tyrannical power was boldly proclaimed by Cargill, in preaching to thousands of Conventicle hearers, and was prominently held forth in his last testimony:—"As to the cause of my suffering," said he, "the chief is, not acknowledging the present authority, as it is established in the supremacy and explanatory act. This is the magistracy I have rejected—that which is invested with Christ's power. Seeing that power taken from Christ which is His glory, and made the essential of an earthly crown, seemed to me, as if one were wearing my husband's garments, after he had killed him. There is no distinction we can make that can free the conscience of the acknowledger from being a partaker of this sacrilegious robbery of God. And it is but to cheat our conscience to acknowledge the civil power alone, that it is of the essence of the crown; and seeing they are so express, weought to be plain, for otherwise we deny our testimony, and consent that Christ be robbed of His glory."
The same testimony against the Indulgence and against unconstitutional power was firmly maintained by RICHARD CAMERON, during the whole of his public ministry, and in the noble testimony emitted by him shortly before his death. Soon after his return from Holland in 1680, in one of his earliest sermons, he declared, "I know not if this generation will be honoured to cast off these rulers. But those that the Lord makes instruments to bring back Christ, and to recover our liberties, civil and ecclesiastical, shall be such as shall disown this king and the magistrates under him." He added this warning to the persecuting authorities, with the heroic resolve—"Let them take heed unto themselves; for though they should take us to scaffolds, and kill us in the fields, the Lord will yet raise up a party who will be avenged on them. We had rather die than live in the same country with them, and outlive the glory of God departing altogether from these lands."
A short month before his death, the intrepid Cameron, his brother Michael, and some twenty other covenanters, armed and on horseback, posted up at the market cross of the burgh of SANQUHAR, the "Sanquhar Declaration" in which are contained these ever memorable words:—
"We do, by these presents, disown Charles Stuart, who has been reigning, or rather tyrannizing in the throne of Britain, these years bygone, as having any right, title to, or right in the crown of Scotland, for government:—as forfeited several years since, by his perjury, and breach of Covenant both to God and His truth, and by his tyranny and breach of the veryleges regnandi—the very essential conditions of government, in matters civil." This was a noble deed, and ranks Cameron and his followers with the purest and most disinterested patriots of any age or country. It has been justly remarked by an eloquent writer, "The real matter of fact for which the Cameronians contended was just the old claim of the Covenanters—'a free Parliament and a free Assembly.'" "It is the glory of the Cameronians, in which no other party shares, that when most people lay prostrate, and many of the bravest stood aloof, they were the first to hoist the flag, disowning the government of the Stuarts, without whose expulsion liberty was impossible."4
The testimony which Cargill and Cameron boldly proclaimed and sealed with their blood, was cordially espoused by Renwick, and faithfully maintained by him during the whole course of his public ministry. He was called, besides, to the great work of preaching a full and free Gospel, throughout many parts of his native country, to multitudes who were hungering for the bread of life, when through terror of oppressive rulers, or from seeking their favour, others shrunk from the performance of so important and hazardous a duty. He was required, moreover, to dispense the ordinances of religion in Scriptural purity, to the scattered, persecuted remnant, and thus to repair "the desolations of Zion," and to transmit the truth to future generations. In the year of Cameron's martyrdom, the Societies framed their "General Correspondence," and formed a simple but effective organization, for mutual fellowship and edification,—for preserving their precious gospel liberties, and for taking advantage of any event in public affairs, for re-establishing the Covenanted order in Church and State, which had been violently taken away, by despotic power and prelatic intolerance. The extent of this organization, in a time of great suffering is remarkable. Gordon of Earlston, when examined before the Privy Council in 1683, with the instruments of torture placed in view, testified that several counties were divided into districts, of which there were 80, with 7000 associated members. There is evidence that, chiefly through the Divine blessing upon Renwick's faithful preaching, and his singular wisdom in council, those Societies increased, instead of diminishing, in the latter part of the prelatic persecution.
To the friends of evangelical truth, and the faithful witnesses for the Redeemer's royal prerogatives, the services of Renwick, at the crisis in which he exercised his public ministry, were invaluable. He was eminently the man for the time. Through the influence of the unhappy Indulgence, the strict Covenanters were reduced to what they style themselves in the "Informatory Vindication," a "wasted, suffering, anti-popish, anti-prelatic, anti-erastian, anti-sectarian remnant." By the death of Cargill and Cameron, they were left as "sheep without a shepherd,"—broken and scattered. Through the fierceness of persecution, and the machinations of enemies, they were in danger of falling into confusion, and of being entirely wasted and destroyed. We admire the gracious providence of God in preparing, at this particular crisis, an instrument of such rare and suitable endowments for feeding "the flock in the wilderness," and for unfurling and upholding so nobly the "Banner of truth" amidst hosts of infuriated enemies.
James Renwick, though a very youth when he entered on his arduous work, and trained under great outward disadvantages, had a powerful and well-cultivated mind. He was endowed with singular administrative talent, and had great tact and skill in managing men. He was an acute and logical thinker, an eloquent and attractive public speaker, and was distinguished by fertility and force as a writer. The "Informatory Vindication"—his testimony against king James's toleration, with his "Letters," and "Sermons and Lectures," bear ample evidence of his sound judgment, comprehensive mind, and ability as an author. His prudence, meekness and loving disposition, combined with his sanctified zeal, and heroic courage, deservedly gave him great influence among those to whom he ministered. He was eminently fitted to be "a first man among men." The Lord held him in the hollow of his hand, and made him a "polished shaft in his quiver."
The services which Renwick rendered to the Protestant cause were invaluable. He organized the scattered remnant, and imparted new life and ardour to their proceedings. He set forth clearly the principles of the "Society people;" and in a number of able and logical papers, clearly defined their plans of action. He rendered it, in a great measure, impossible for enemies to misrepresent and accuse them falsely to the Government. He was their Secretary in their correspondence with foreign churches; and he did much to evoke the prayerful sympathy of Protestants in other lands in behalf of the victims of persecution in Scotland. The presence and influence of Renwick among the suffering Presbyterians were of the highest importance in his own day; and not to them alone, but also to the whole church of Christ in these lands, and to the constitutional liberties of the nation. So far as we can see, but for the singular power and devoted spirit of Renwick, and the firm and unyielding position which the Cameronians through him were led to assume, the cause of truth would have been completely borne down, and Erastianism, and Popery, and Despotism had triumphed. Renwick and his followers were the vanguard "in the struggle for Britain's liberties, and for the Church's spiritual independence." Though, like other patriots born before their time, they were doomed to fall, yet posterity owes to them a large part of the goodly heritage which they enjoy.
Themanifold labours and sufferingsof Renwick, which were ended by his martyrdom, deserve a brief notice. For a period of five years, after he entered on his public ministry, he was in constant movement and unremitting and exhausting labours. He was employed at all seasons, and often in the night time, and in the most inclement weather, preaching the gospel in the fields, visiting families, and conversing with the people individually and in groups, attending stated general meetings—taking part in their deliberations, composing differences, confronting gainsayers and opponents, and writing the papers and manifestoes of the persecuted party. His services were in constant and increasing demand, in various places widely scattered. After he had been engaged in the most arduous labours, he had little or no rest, and no comfortable place of retirement. He was obliged to lodge in moss-hags, sheils of shepherds, or holes dug in the ground by his followers; when sticks were kindled for a fire, and children conveyed to him food, not unfrequently without the knowledge of their parents. Naturally of a weak constitution, he was, at times, so borne down by sickness and total prostration of strength, that he was literally carried on the shoulders of faithful followers, or supported when on horseback. He had frequently to flee from one hiding place to another, barefoot, or without some of his garments, as he had also to travel in disguise. Letters of intercommuning were launched against him. A price was set upon his head, and persons were forbidden, on pain of death, to yield him shelter, or a mouthful of food, to converse, or correspond with him by writing, or offer him the smallest service of humanity.
It is recorded that in 1687, the year before Renwick's martyrdom, the royal troops,thirteen times, made the strictest search for him throughout all the country. To avoid the pursuit of enemies, he had to travel in disguise, and often in the dark night, and to seek shelter in caves, and rocks, and dens of the earth. Whenever he was engaged in his ministerial work, friendly watches were placed around him, to give the alarm on the approach of danger. When he preached, a fleet horse was standing beside him saddled and bridled, by which he could speedily distance the pursuit of enemies. He had, moreover, to suffer much from disputes, contentions, and reproaches among those for whom he was expending his energies, and for whom he was prepared to sacrifice his life. On one occasion, when entering the cottage of John Brown of Priesthill, he is said to have given momentary utterance to the pent-up grief of his heart by exclaiming, "Reproach hath broke my heart." "From an enemy," he added, "he could have borne it, but it was hard when it came from those whom he loved as himself, and for whom he was undergoing such privations and sufferings." From the Presbyterian ministers and people, who had closed in with the Indulgence and James's toleration, he received no kindly recognition, nor a single act of friendship. On the contrary, they heaped on him every term in the vocabulary of abuse, calling him "Jesuit," "devil," &c. They misrepresented his principles, and sought to excite prejudice against him throughout the country and among foreign churches, especially in Holland, where Renwick had many attached sympathisers and friends. What was the ground of such dislike and hostility? His life,—even his enemies being witnesses,—was blameless. He preached fully and powerfully the glorious gospel. He enforced a strict Scriptural discipline, and he was constantly careful to promote practical godliness. His sole fault in the eyes of the Indulged was that he strictly adhered to the great principles of the Covenanted Reformation, when his opponents had plainly abandoned them,—that he refused to accept a royal toleration which was designed to establish Popery and absolute power, and that he disowned a perfidious race of monarchs, whose oppressive and galling yoke was felt by many, and whose rule the whole nation soon after rejected. The fidelity of Renwick to the cause of God and truth powerfully reproved those who had made defection; while his holy living and devotedness strongly condemned such as, to secure immunity from suffering and the world's favour, were at ease in Zion. Therefore was it, that, in the spirit of apostates in all ages, they laboured to misrepresent and calumniate him and the cause which he maintained, and abetted the designs of those who persecuted him to the death.
RENWICK'S MARTYRDOM AND TESTIMONY.
RENWICK'S MARTYRDOM AND TESTIMONY.
This devoted servant of Christ, though worn with incessant labours, was found actively engaged in his darling work when he was called to receive his reward. On the 24th and 27th of January, he preached in Fifeshire, and at Borrowstoness, on the 29th. The last night of the month, he lodged with a friend in Edinburgh. On the morning of the 1st of February, the house was beset with soldiers, in the employment of the persecuting Council. When Renwick attempted to escape, he was arrested near the Cowgate, and was carried by Graham the captain of the guard, before a quorum of the Council, by whom he was committed to close prison, and laid in irons. When he stood in the presence of those who had issued against him fierce proclamations, and had sought his life, they were surprised at his youthful appearance, and his comely countenance, and one exclaimed, "Is this the boy Renwick, that the whole nation was so troubled with," Renwick replied only with a quiet smile.
On the 3d of February, he was brought before the Council, and received his indictment. In it, he was charged with casting off the fear of God—disowning the king's authority—preaching in the fields—and teaching the people to refuse to pay cess, and to carry arms in self-defence. It is related of Renwick, when he became a prisoner, that, though he had grace given willingly to offer his life to confirm his testimony, he yet dreaded torture. Having in prayer freely surrendered his life to God, he obtained in answer the assurance that enemies would not have the power to inflict on him torture. This he afterwards told his mother in prison, shortly before his execution, when she was expressing concern about seeing his head and hands on the ports of the city. He said he was persuaded that the persecutors would "not be permitted to torture his body, nor touch one hair of his head farther."
He was so open and candid hi his answers that the members of the Justiciary were to some extent favourably impressed, and this had doubtless some influence in preventing him from being tortured. He enjoyed so much of Divine presence from his entrance into prison, till his execution, that to his mother he said, "he could hardly pray, being so much taken up with praise, and ravished with the joy of the Lord." When before the Justiciary, on the 14th February, he confessed to all in the indictment, save the first article, charging him with having "cast off all fear of God." He said, "It is because I feared to offend God, and to violate His law, that I am here to-day, standing to be condemned." When asked about disowning the king's authority, he answered like a true Protestant and a heroic patriot—"I own all authority that hath its prescriptives and limitations from the word of God; but I cannot own this usurper as lawful king—seeing both by the word of God, such a one is incapable to bear rule, and likewise by the ancient laws of the kingdom, which admit none to the crown of Scotland until he swear to defend the Protestant religion, which a man of his profession cannot do."
At the close of his examination, when asked if he would subscribe his Testimony, he did so, with protestation that he subscribed it as his testimony, but not as recognizing the authority of his judges. When condemned to be executed in the Grassmarket, on the Friday following, he was asked by the Justice General if he desired a longer time, he declared, "It was all one to him; if the time was protracted, it was welcome; if it was shortened, it was welcome too;—his Master's time was the best." Without his knowledge he was reprieved for ten days, till the 17th of February, as the persecutors were to some degree sated with blood, and perhaps somewhat troubled in conscience by the demeanor of the youthful confessor. After his condemnation was pronounced, many attempts were made to shake his constancy. Several petitions were written for him, but he refused resolutely to sign any of them. It was at one time proposed to him, that his dropping a few drops of ink on paper would be sufficient: this however, he promptly refused, alleging that it would be so far an owning of wicked authority, and a renunciation of his whole testimony.
His friends were denied access to him in prison; paper and ink were removed from him, and also part of his dying testimony which he had written. Others—persons in authority—prelates, curates, and popish priests visited him. His Christian firmness resisted all their attempts to make him swerve from his principles; while several of them were struck and overawed by the power of his singular wisdom, gentleness, and unaffected goodness. Viscount Tarbet, a man of intellect, but noted for his lax accommodating principles, said of Renwick, after several times visiting him, "He was the stiffest maintainer of his principles that ever came before us. Others we used always to cause at one time or other to waver; but him we could never move. We could never make him yield nor vary in the least. He was of old Knox's principles."
The testimony of Renwick contained in the "CLOUD OF WITNESSES," was written the night before he suffered, and in near anticipation of his martyrdom. His mother and sisters were allowed to be with him for a short time, on the morning of the day of his execution: In giving thanks at food in their presence, he said—"Lord! Thou hast brought me within two hours of eternity, and this is no matter of terror to me, more than if I rose to go to lie down on a bed of roses. Nay, through grace, to thy praise, I may say, I had never the fear of death since I came within this prison; but from the place I was taken in, I could have gone very composedly to the scaffold." Again, he said, "Let us be glad and rejoice, for the marriage of the Lamb is come, and His wife hath made herself ready. Could I ever have thought that the fear of suffering and death could be so taken from me? What shall I say of it? It is the doing of the Lord and marvellous in our eyes." He asked, "I have many times counted the cost of following Christ, but never expected it would have been so easy. Now, who knows the honour and happiness of that—'He that confesseth me before men, him will I confess before my Father!' Several times, he said,"Now that I am so near the end of time, I desire to bless the Lord: it is inexpressibly sweet and satisfying peace to me, that He has kept me in the least from complying with enemies."On the morning of his execution, he wrote his last letter to his most attached friend, Sir Robert Hamilton, who was then an exile in Holland, for the sacred cause for which Renwick suffered. Every part of this brief epistle is calm and thoughtful, and bespeaks the joyful serenity of the martyr's spirit. "This," he writes, "being my last day on earth, I thought it my duty to send you this, my last salutation. The Lord has been wonderfully gracious to me since I came to prison. He has assured me of His salvation, helped me to give a testimony for Him, and to say before his enemies all that I have taught, and strengthened me to resist and repel many temptations and assaults." He closes, with these simple, solemn, and affecting words—"But I must break off, I go to your God and my God.Death is to me as a bed to the weary."
When the drums beat for his execution, he exclaimed, "Yonder is my welcome call to the marriage. The Bridegroom is coming. I am ready." On the scaffold, he sung the first part of the 3d Psalm, read the 19th chapter of Revelations, and prayed. When he was rudely interrupted, he said, "I shall soon be above these clouds. Then shall I enjoy Thee and glorify Thee, O my Father, without intermission and interruption for ever." In the few sentences that he was permitted to speak to the spectators from the scaffold, after commending the Lord's special mercy to him, in washing away his sins, and honouring him to suffer for His name's sake, he declared he laid down his life mainly for three things: 1. For disavowing the usurpation and tyranny of James, Duke of York. 2. Preaching that it is unlawful to pay cess, expressly exacted for bearing down the gospel, and 3. Teaching that it is lawful for people to carry arms for defending themselves in their meetings for persecuted gospel ordinances." At the close, he said, "I leave my testimony against Popery, Prelacy, and Erastianism, and against all profanity, and every thing contrary to sound doctrine, and the power of godliness; particularly against all usurpations and encroachments made upon Christ's rights, who alone must bear the glory of ruling His own kingdom, the Church; and in particular, against this absolute power, usurped by this usurper, that belongs to no mortal; but is the incommunicable property of Jehovah; and against this toleration flowing from this absolute power." Here he was compelled to leave off speaking, and to go up the ladder. He then prayed again, and said, "Lord! I die in the faith that Thou wilt not leave Scotland, but that Thou will make the blood of thy witnesses to be the seed of the Church, and will return again and be glorious in our land. And now, Lord, I am ready; the Bride, the Lamb's wife, hath made herself ready." When the napkin was tied about his face, he uttered a few affectionate words to the single friend who was permitted to attend him on the scaffold; his last counsels then spoken to the suffering remnant, show how much his heart was with them, and the cause of truth in their hands. "As to the remnant I leave, I have committed them to God. Tell them from me, not to weary, nor be discouraged in maintaining their testimony. Let them not quit or forego one of these despised truths. Let them keep their ground; and the Lord will provide them churches and ministers. Andwhen He comes, He will make these despised truths glorious in the earth."
In the close of his testimony, written in prison, the day before his execution, there are those sublime and affecting expressions, which were designed to be his last words from the scaffold—"Farewell, beloved sufferers, and followers of the Lamb. Farewell, Christian and comfortable mother and sisters. Farewell, sweet societies and desirable general meetings. Farewell! night wanderings in all seasons for Christ, and all sublunary things. Farewell! conflicts with a body of sin and death. Welcome, scaffold, for precious Christ. Welcome, heavenly Jerusalem. Welcome, innumerable company of angels. Welcome, crown of glory. Welcome, above all, O Thou blessed Trinity and one God. O Eternal One, I commit my soul into thy eternal rest."
The relentless persecutors of our Presbyterian forefathers were not content with removing this eminent servant of God, by a violent death; as if to throw upon him the utmost indignity, his body was buried in the common grave of felons, at the lower entrance of the Greyfriars Church-yard, a plain slab of stone erected over the spot, stating that the dust of the Rev. James Renwick lies interred with that of eight other martyrs, and with the remains of a hundred common felons. The emblem and inscription on the stone point, however, to the glory reserved for faithful servants of Christ, when the sufferings of the Church shall have been completed, and antichristian power shall have been overthrown. The emblem is an open Bible, with the words in Revelation vi. 9, 10, 11, inserted underneath.
Though enemies thus did their utmost to pour dishonour on the name and memory of Renwick, and to extinguish the cause for which he suffered, yet the Redeemer whom he intensely loved, and faithfully served, has in his providence, vindicated the one, as He has preserved, and will yet more extensively and gloriously display the other. Not only have eminent historians and other distinguished writers, in recent times, done justice to the character and labours of Renwick, and the contendings of the Society people; but within the last few years, by several public Commemorative services in Scotland, the spirit and testimony of the later Scottish martyrs, have been held forth as worthy of the grateful regard of posterity, and commended to their imitation and adoption. The Bicentenary of the SANQUHAR DECLARATION was commemorated with appropriate services,—upwards of 4000 persons of different religious denominations convening at the ancient burgh of Sanquhar for this purpose. The addresses delivered on the occasion by ministers and others, ably displayed and vindicated the position assumed by Richard Cameron, and his followers, and commended to public approval their testimony. Some three years ago, a like public commemoration of Renwick's birth and martyrdom was celebrated, at the place of his nativity near MONIAIVE, in the south of Scotland,—ministers and people of the Free, United, and Reformed Presbyterian Churches manifesting the deepest interest in the proceedings. Besides the ministers and large concourse of people—many of them gathered from great distances, that met in the open air, near the place of Renwick's birth,—numerous congregations assembled in different houses of worship, observed the solemn occasion with solemn devotional exercises. The addresses delivered were a suitable tribute to the spirit and conduct of the covenanted martyrs; and various articles of their special testimony were clearly displayed and ably vindicated. An admirable sermon was preached at this commemoration by Rev. WILLIAM ANDERSON of Loanhead, which has since been published under the title of "the Voice of Renwick," and extensively circulated. It contains a condensed, yet lucid sketch of the life, labours and sufferings of Renwick, a faithful portraiture of his character, and an able exposition and defence of the great principles of the testimony of the Scottish martyrs. There has been published in modern times no juster or more appropriate tribute to the character, principles, and heroic deeds of these faithful confessors, than is contained in this discourse. On this account, as well as for the weighty practical lessons which it enforces, it is of no local or ephemeral interest, but deserves to be transmitted along with the testimonies of the Presbyterian martyrs to future generations. These movements indicate the gracious design of Zion's King to put lasting and increasing honour upon those who cheerfully suffered the loss of all things in maintaining his cause, and of yet reviving the principles for which they nobly contended. Though the day may be distant when these nations shall voluntarily and generally return to allegiance to Prince Messiah, yet, as the dimness of the hour is the sure precursor of the perfect day, and the cloud like a man's hand betokened "abundance of rain," so these grateful reminiscences of the covenanted martyrs and their distinctive testimony, point to a day of deliverance and brightness approaching, when Antichristian error and idolatry shall be overthrown, and the reign of righteousness and truth shall be universally established.
CONCLUSION.
The record of the life, labours, and testimony, of James Renwick is fraught withpractical lessonsof the highest value to the Church in the present day; and ministers, theological students, and the rising youth of the Church generally have a special interest in pondering them deeply, and in seeking to reduce them to practice.
From Renwick's personal history, we see—1. An instance of the Divine blessing on parental dedication, and early religious instruction, confirming the truth of the Divine promise, and exhibiting the unspeakable benefit of the faithful labours of godly parents, especially of mothers, to the Church. 2. It is impressively shown too, that a person's work and influence for good, is not dependent on birth or station in life, or on outward advantages. Many of the most eminent servants of Christ, like Luther and Renwick, sprung from the humbler ranks of society, and before they came forward to public usefulness, had to contend with great difficulties. Grace ennobled them. God often chooses "the weak things" of the world to "confound the mighty." His servants are raised from the dunghill to sit among princes. In heaven's heraldry, a man's rank is taken, not from hereditary titles, or possessions, but from grace renewing and sanctifying the heart, and a life of true devotedness to Christ and his service. 3. We are taught to lay no stress on present prosperity, but to do God's work, looking for the recompense of reward which He gives. A noble forgetfulness of self, and mortification to the favour of the world, have characterized all Christ's most approved servants. Dr. Payson relates about himself, what has been experienced by many faithful men, "When I thought myself to besomething, I never knew happiness of mind; since I came to feel myself nothing, and Christ all, I have realized full satisfaction and joy." Renwick reviled, calumniated, and persecuted in his day, while esteeming all but loss for Christ, enjoyed in life and death, peace surpassing understanding—his name will be ever fragrant, and his memorial everlasting.
4. Again, Renwick's life presents a bright and attractiveexample of the graces of fervent piety. There shines forth in his character, in harmonious display and concentrated lustre, an array of lovely and ennobling features. To faith, he added virtue, and knowledge, patience, temperance, godliness, &c. (2 Pet. i. 5-7.) His Christianwisdomis singularly conspicuous. Renwick was blamed in his own day by time-servers and backsliders as imprudent; and those who maintain the same testimony even in our times, are characterized as foolish, imprudent, and infatuated. Certainly, if wisdom consists only in securing present temporal gain—fleeting pleasure and the applause of the world, then Renwick and his followers have no claim to be considered wise. But if the "beginning" and spirit of true wisdom are the "fear of the Lord;" and if it is shown in preferring the advancement of God's glory and the enjoyment of His favour to all else, and in seeking the attainment of those ends by means divinely appointed, and approved, then the persecuted remnant were eminently wise. By opposing Popery, Prelacy, Erastianism, and arbitrary power, and pleading resolutely for the covenant liberties of the Church and nation, they proposed to themselves holy ends. Their faithful contendings; their stern denunciations of royal perfidy and tyranny; their organization of societies, and a general correspondence; their proclaiming open opposition to usurped authority; and, above all, their willing sacrifice of life rather than abandon right principles, evince true wisdom. These were the best means that could possibly have been adopted to expose the countless evils of the government of the royal brothers; and to rouse the dormant spirit of the nation, to hurl tyrants and oppressors from the throne, and to establish constitutional liberty. Then, thefidelityof Renwick and the Cameronians were seen in maintaining fully their testimony to the whole covenanted reformation, amidst manifold perils, when the large body of Presbyterians had made defection. The standard which they firmly grasped and refused to surrender had its glorious motto, "FOR CHRIST'S CROWN AND COVENANT." The central doctrine of the Redeemer's Headship over the Church and the nations, occupied a first place in all the testimonies emitted in their general meetings, and uttered on scaffolds and fields of blood. Connected with this, as necessary corollaries, were the supremacy of Holy Scripture—the spiritual independence of the Church, and the subjection of rulers and national legislation to the sceptre of the reigning Mediator. On these grounds, they not only rejected infamous rulers, but condemned and rejected with utter abhorrence the royal supremacy. The sentiment expressed in the words subscribed to the minutes of their general meetings—"LET KING JESUS REIGN,5declare the leal allegiance of Renwick and the persecuted Covenanters to Prince Messiah. Earnestly did they seek to have the authority of King Jesus universally acknowledged, honoured, and obeyed. They believed firmly the sure word of prophecy that "all kings shall fall down before Him; and all nations shall serve Him." "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." Psal. lxxii. 11, 8. So should we also aim to be faithful to Christ and His cause; to our own sacred vows; to the souls of men; and to the blood-bought privileges that have been entrusted to us to preserve and transmit. We are responsible, not for success, but for fidelity; and the promised reward will be a glorious recompense for all trial and suffering. "Be thou faithful unto the death, and I will give thee a crown of life."
Renwick was, furthermore, distinguished by acatholic, genial, loving spirit. This characteristic is not generally thought to have been prominent in the spirit of illustrious reformers and suffering confessors. Luther, Calvin, and Knox, have been represented as unsocial, morose fanatics, and gloomy bigots. Renwick has been branded as rigid and austere, and those who have embraced and faithfully maintained the same testimony have been exhibited as sectaries of the deepest dye. No representation could be more unjust, and none is more opposed to historic truth. Luther was most genial and loving, as his "Table Talk," and the record of his domestic life, abundantly testify. Calvin's "Letters" collected by Bonnet, show how keenly and long he felt the death of his wife and infant child; how deeply his heart was affected with the sufferings of Protestants everywhere, even of those who differed from him in principle; and attest, moreover, the warmth and constancy of his friendship. Knox's declaration before Queen Mary, that he was always affected by the crying of his infant children, shows his gentle and susceptible disposition; while his letters to his wife and mother-in-law bear witness, equally to his piety, and to the depth of tender feeling that filled his large heart. Renwick was, at all times, a loving, thoughtful, and confiding friend, as many passages in his "Letters" declare. The annals of the persecution, and the traditions of suffering times, testify to his genial disposition, even when he was harassed by relentless enemies, and his heart was overwhelmed with incessant cares and anxieties.
In proof of the catholic, unsectarian, Christian spirit of Renwick and his followers, the clear statements of the INFORMATORY VINDICATION, the work which most fully and clearly defines their position, may be referred to. After laying down an admirable platform of fellowship and discipline, the persecuted Covenanters declare in effect, "We are not a Church at present, and cannot act fully as an organized Church. We are a broken, persecuted remnant. Our societies are not a Church, but a temporary means of enjoying proper religious instruction and ordinances of worship. They are, besides, associations for self-defence, and for watching and taking advantage of any public movement for overturning the present despotism, and recovering our liberties, civil and religious. We require to make the terms of admission strict, to guard against spies, and those who are contentious or quarrelsome. At the same time they declare the close and hallowed relations that bound them to all the true disciples of their common Lord. In a noble spirit of Christian brotherhood, they virtually proclaim, "On the communion of saints, let us impose no new restrictions. Though others differ from us in the word of their special testimony, let us embrace and love them, and acknowledge fellowship with them as Christian brethren."6In these noble utterances, we have strikingly exemplified the true spirit of Christian brotherhood and Catholic communion. This is the genuine import of the vow of the Solemn League and Covenant, which binds Covenanters to regard whatever is done to the least of them, as done to all and to every one in particular. While firmly holding fast all Scriptural attainments, and contending "earnestly for the faith once delivered to the saints," we should cordially rejoice in the evidences of grace in Christ's servants wherever we find them. We should love them as brethren, fulfil the law of Christ by bearing their burdens, wish them God speed in all that they are doing for the advancement of His glory, and fervently labour and pray for the coming of the happy period when divisions and animosities shall cease, and when there shall be one King, and His name one in all the earth.
5. The testimony of Renwick and his associates is of permanent value and of special importance in our day, as it was directed againstsystems of error and idolatry, which serve to corrupt the Church and enslave the State. Against Popery in every form Renwick was a heroic and uncompromising witness. At the peril of life, he publicly testified against the usurpation of the papist James, and rejected him as having no claim to be regarded as a constitutional sovereign, and as utterly disqualified to reign in a Protestant reformed land. This was the main ground of his objection against James's toleration, for which the Indulged ministers tendered obsequious thanks to the usurper. Yet this edict of toleration was issued for the purpose of opening the way for the practice of Rome's abominations, and for the advancement of papists to places of power and trust in the nation. None of the Cameronians would, for any earthly consideration, even to save their lives, for a moment admit that a papist had any right to exercise political power in a reformed land. Our martyred forefathers we regard as worthy of high respect and imitation, for their deeply cherished dread of the growing influence of Popery, and for their determined resistance to its exclusive and extravagant claims. The system of Popery is the abnegation of all precious gospel truth; and is a complete politico-religious confederacy against the best interests of a Protestant nation. The boast of its abettors is that it issemper eadem—ever the same. Rome cannot reform herself from within, and she is incapable of reformation from external influences and agencies. The Bible never speaks of Antichrist as to be reformed, but as waxing worse and worse till the time when he shall be completely subverted and irrecoverably destroyed. Whatever changes may be going on in some Popish countries, whereby the power of the Papacy is weakened, it is evident that the principles and spirit of the Romish priesthood, and of those who are under their influence, remain unchanged. The errors of the Antichristian system, instead of being diminished, have of late years increased. Creature worship has become more marked and general. The Immaculate Conception has been proclaimed by Papal authority as the creed of Romanism. In these countries, and some other Protestant lands, the influence of Popery in government and education, and so on the whole social system, has been greatly on the increase. Among those who have most deeply studied inspired prophecy, there is a general expectation that the period of Babylon's downfal is hastening on, and is not far distant. There is a general presentiment too, that the Man of Sin, prior to his downfal, will make some dire and violent attempt through his infatuated followers against the truth, and against such as faithfully maintain it. The "Slaying of the Witnesses,"—which we are disposed to regard as yet future—may take place, not so much by the actual shedding of blood, though it is plain that Jesuit policy and violence will not hesitate to re-enact former persecution and massacre, to accomplish a desired purpose. It may mainly be effected, as Scott, the expositor, suggests, by silencing the voice of a public testimony in behalf of fundamental truths throughout Christendom; and of this there are at present unmistakeable signs not a few, throughout the churches in various countries.
The Protestant church in all its sections should be thoroughly awake to its danger from the destructive errors, idolatry and power of its ancient irreconcilable enemy; and should, by all legitimate means, labour to counteract and nullify its political influence. The ministry and the rising youth of the church should study carefully the Popish controversy, and should be intimately acquainted with the history of the rise and progress of the Papacy—its assumed blasphemous power—its accumulated errors and delusions, and its plots, varied persecutions and cruel butcheries of Christ's faithful witnesses. Above all, they should set themselves earnestly, prayerfully and perseveringly to diffuse the Bible and Gospel light in the dark parts of their native country, and among Romanists in other lands. By embracing fully and holding fast, in their practical application, the principles of the British Covenants, and by imbibing the spirit of covenanted martyrs—men like Renwick and the Cameronians, we will be prepared for the last conflict with Antichrist. The firm and faithful maintenance of a martyr-testimony will be a principal instrument of the victory of truth over the error and idolatry of Rome. "They overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death," (Rev. xii. 11.)
Finally—the testimony of Renwick is valuable, as throwing light ongreat evils connected with systems of civil government, andwith Protestant churches, and as pointing out clearly the duty of faithful witnesses in relation to them. Two great principles—the onedoctrinal, and the otherpractical, were essential to it, or rather constituted its whole speciality. These were—first—that, according to the national vows, and the reformation attainments, the whole civil polity of the nation should be conformed to the Scriptures,—and secondly, the positive duty of distinct separation from whatever systems in the state or the church that are opposed to entire allegiance to Messiah, the Prince. The civil constitution and the national legislation and administration, as well as the lives of rulers, were required to be in subjection to His authority, and in accordance with the prescriptions of His word. When such subjection is withheld, Christ's servants, if they would be faithful to the exalted Saviour, cannot do otherwise than refuse to incorporate with the national society, and to homologate the acts of its rulers; and from Churches that do not testify against national defection, they are constrained to maintain distinct separation. The past history of the Church bears clear testimony that truth has been frequently preserved, when it was in danger of being lost, by open separation from those who were bent on declension and apostacy.
In our day, it should not be regarded as enough to profess in theory the doctrine of Christ's Headship, or merely to speak in commendation of a martyr-testimony. We should aim, as Renwick and his followers, at whatever inconvenience and hardship, to give itpractical effect. The reason why these honoured confessors disowned the authority of Charles and his brother, was, not solely or chiefly, because of their tyranny or persecuting measures, but principally because the authority assumed was opposed to the exclusive royal prerogatives of the Redeemer. The public evils against which Renwick and the later martyrs testified to the death, did not cease at the Revolution; nor can we admit that the Revolution Settlement embodied all the principles for which the Covenanted martyrs contended, and suffered, and died. On the contrary, there are essential and inherent evils in the Revolution Settlement, both civil and ecclesiastical, which exist to this day, and which render a decided testimony against it dutiful now, as it was at the period of the Revolution. The Act Rescissory, which was passed at the Restoration, is still retained in the Statute Book: the National Covenants were abandoned, both by the Church and the nation, and neither has returned to a sense of their obligation. The Scriptural attainments of the Reformation were left under a gravestone. Presbyterianism was established in Scotland—not because it was Scriptural or right in itself, but because it was agreeable to the wishes of the majority of the nation, and it was set up on an Erastian basis. By the introduction of the curates into the ministry of the Scottish establishment, at the king's behest, without any public confession or renunciation of Prelacy—the germ of Moderatism was laid, which, in due time, budded and brought forth bitter fruits, in numerous corruptions and oppressions, and in multiplied divisions and separations.
Prelacy, abjured in the Solemn League of the three kingdoms, was, at the Revolution, established in England and Ireland, and the supremacy of the monarch as head of the National Church, and in "all causes, civil and ecclesiastical," was declared to be an inherent prerogative of the crown. These evils yet exist in the civil and ecclesiastical establishments of these countries; and others have in recent years been added, such as the admission of papists to places of power and trust throughout the nation, the national endowment of popish institutions, and the public favour shown by rulers to the Antichristian system. The national policy in these instances and others that might be mentioned, is wholly inconsistent with the doctrine of the Redeemer's Headship in its legitimate application, and is the source of many of the evils that in our day corrupt and degrade the Church of England, and that prevent the developement and prevalence of genuine Protestantism throughout the nation. The Presbyterian Churches that claim descent from the covenanting reformers and martyrs, should seriously consider whether they do not compromise a faithful testimony, and encourage national apostacy, by incorporating with a civil system that refuses homage to the reigning Mediator, and obedience to the authoritative prescriptions of His word.
The rising youth of the Church should carefully study in its legitimate application, and vitally important consequences, the grand article of Renwick's testimony,—the Redeemer's Headship over the Church and the nations, and the cognate principles of the supremacy of the word, the spiritual independence of the Church, and the claim of the subjection of the nation and its rulers to the authority of the reigning Mediator. Whether viewed in the light of the past or of the present state of the nations, as of America, and the kingdoms of the antichristian earth; or of prophecy yet unfulfilled, a testimony for these truths is of grand and overwhelming importance. This is emphatically, thepresent truth—the cause of God and truth, now to be pleaded in the earth. It is "the word of Christ's patience," which we are required to hold fast. It is at our peril If we be found neutral here; our preservation from the coming "hour of temptation," is alone to be expected in fidelity to the great trust committed to us. We are assured in the faithful word of prophecy, that the Redeemer will ere long take to Him his power to reign. The "Little Stone" shall bruise and break in pieces the feet and toes of the "great Image,"—the representative of the world-powers,—and become a "great mountain," and fill the earth. Then shall the cause for which Christ's witnesses testified in sackcloth, and for which chosen martyrs died, gloriously triumph. "The kingdoms of this world shall become the kingdoms of our Lord, and of his Christ."
The peaceful, triumphant death of Renwick, shows impressively that there is a reward to the righteous; that a life of self-denial and devoted piety appears at the close, enstamped with heaven's approval; and that labours and sufferings for Christ's sake conduct to the joy of completed victory, and to perfect communion with the Redeemer, and the redeemed in glory. "Mark the perfect man, and behold the upright; for the end of that man is peace." (Ps. xxxvii. 37.) "After this, I beheld, and lo, a great multitude, which no man could number, of all nations, and kingdoms, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb." (Rev. vii. 9, 10.)