*** START OF THE PROJECT GUTENBERG EBOOK 13781 ***

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The Life of

JAMES RENWICK

A historical sketch of his life,
labours and martyrdom and a
vindication of his character
and testimony.

_by Thomas Houston, D.D._

Originally this life was written as an introduction to "The Letters of
Renwick" Published by Alex. Gardner, Paisley, 1865.

Cover Picture: Execution of James Renwick, Edinburgh, 1688.




HISTORICAL INTRODUCTION.


The prophet's message to Eli, "Wherefore the Lord God of Israel said
* * * THEM THAT HONOUR ME, I WILL HONOUR," (1 Sam. ii. 30,) declares a
fundamental law of the divine government, which the history alike of
individuals and of communities has illustrated in all by-past ages. The
works of many men of eminent talent and remarkable energy--admired in
their own day,--have speedily passed into oblivion, or have been
productive of few permanently salutary results. Despising God, "they
have been lightly esteemed." Those, on the other hand, who honoured God,
and were devoted to His service--however humble their talents or
position in society,--however contemned and persecuted by the
world--have been honoured of God. Their labours have been accepted to
advance His glory in the earth--their memories have continued long
fragrant, and their principles and character have furnished the most
valuable instruction and the brightest examples to future generations.

Of this we have a striking instance in JAMES RENWICK,--the last, and in
various respects the most illustrious of the Scottish martyrs of the
seventeenth century. Hated and persecuted in his own day, by the men in
authority in Church and State--caluminated and reproached by ministers
and others, who professed evangelical sentiments and affected piety--and
his principles generally misrepresented and condemned even to our own
day,--there is yet abundant evidence to show that the Master whom he
faithfully served, and for whose cause he willingly surrendered his
life, singularly owned and honoured him. His faithful contendings and
arduous labours contributed not a little to subvert the throne of a
bigot and tyrant, and to achieve the nation's liberties. They served
also to secure the purity and independence of the Church, and to
transmit a legacy of imperishable principles to future times, when "the
handful of corn" upon the top of the mountains, "shall shake with fruit
like Lebanon." Scant and fragmentary as are the memorials of
Renwick--clothed in the most homely garb, and written with no artistic
skill, they have yet been the means of nurturing vital piety in many a
humble breast and household, in these and other countries, from the
martyr era, to our own day; and not a few of the most devoted ministers,
who have earnestly contended for precious truth, and been wise to win
souls to Christ, have received from the record of the labours and
sufferings and testimony of Renwick, some of their first solemn
impressions for good, and propelling motives to holy diligence and
self-devotion. As the story of Joseph in the Old Testament has been
remarkably blessed, above other parts of the divine word, for promoting
the conversion and early piety of the young, so the unadorned narrative
of the life, labours, and death of the youthful Scottish martyr, has led
not a few to prefer the cause and reproach of Christ to the world's
favour--to imbibe his spirit, and to imitate him, in seeking ends the
most important and glorious.

Renwick's work in the Church is not yet fully accomplished, nor is the
influence of his name losing its attractive power. On the contrary,
there is evidence, increasing as it is cheering, that while the one is
drawing to it more earnest regard and willing workers, the other is
constantly becoming more powerful and widespread. Let any person compare
the manner in which the later Scottish martyrs--Renwick and the Society
people,--were spoken of in the histories, civil and ecclesiastical,
emitted in these countries, forty or fifty years ago, with the altered
tone of historians of a recent date, and he will see that posterity is
beginning to do tardy justice to the memories of men of whom "the world
was not worthy,"--- who were the noblest, most disinterested patriots of
which their country could ever boast, and whose services to the cause of
pure and undefined religion were invaluable. Occasionally, we yet find,
in the works of some popular writers, Renwick and his fellow-sufferers,
designated enthusiasts and fanatics, their principles misrepresented,
and some of their most heroic deeds held up to ridicule and scorn. Even
the brilliant Macaulay, while exposing to deserved condemnation their
cruel and heartless persecutors, and while depicting with graphic power
some of the incidents of the deaths of the Scottish martyrs, yet shews
his strong aversion to evangelical principle and godly practice, by
applying to the honest confessors the same opprobrious epithets. The age
in which the martyrs and their principles were kept entombed, by heaping
on them reproach and slander, is past, however, not to return again.
Their names are destined not to perish. God designs in his providence to
honour them more and more, by bringing more clearly to light the great
principles for which they contended unto blood, striving against sin.
The era long predicted and desired is approaching, when the saints shall
rise to reign with Christ on the earth, when the spirit which
distinguished them shall be extensively revived, and the great
principles of their testimony shall be triumphant.

Meanwhile, the resurrection of the _names_ of the confessors and martyrs
of a former age, is a sure indication of the resurrection of their
principles too. Through the evidence furnished by the faithful
contendings and devoted lives of men of sanctified wisdom and high-toned
piety, and the light reflected from the story of their sufferings and
triumphant deaths, we cannot doubt that numbers will be led to earnest
inquiry concerning the principles for which they testified in life, and
in confirmation of which they willingly laid down their lives, that they
might transmit the precious heritage to future generations. The result
will be a wider appreciation of the value and excellency of a
martyr-testimony; and in the period of promised light and enlargement,
the lifting up of a standard in many places, and by strong hands, in
behalf of the same great principles.

As prefatory to the memorials of the piety, wisdom, and devotedness of
the martyr Renwick, it appears desirable to present a brief sketch of
his personal history--to notice the particular time in which he
laboured, and the principles for which he contended,--his martyrdom,
character, and the distinct and honourable position assigned him in the
great work of maintaining and advancing the Redeemer's cause in the
earth.




RENWICK'S LIFE


James Renwick was the child of godly parents in humble life. His father,
Andrew Renwick, was a weaver, and his mother, Elizabeth Corson, is
especially mentioned, like the mother and grandmother of Timothy, or
like Monica, the mother of Augustine, as a woman of strong faith, and
eminently prayerful. As several of her children had died in infancy, she
earnestly sought that the Lord would give her a child, who would not
only be an heir of glory, but who might live to serve God in his
generation. Her prayer was heard and graciously answered. The son of her
vows was born at Moniaive, in the parish of Glencairn, Gallowayshire, on
the 15th of February, 1662. His father died before he reached the age of
fourteen, but not before he felt assured--probably from observing in the
boy remarkable indications of early piety--that, though his course on
earth would be short, the Lord would make singular use of him in his
service. The early training of this distinguished martyr was, in a great
measure, through the instrumentality of a devoted mother, who could
boast of no worldly affluence or accomplishments, but whose heart was
richly pervaded by the grace of the Spirit, and intensely concerned for
the Saviour's glory; and who, in times of great difficulty and great
trial, maintained unwavering confidence in the faithful word of promise.

If James Renwick was not "sanctified from the womb," there was clear
evidence afforded, that, in early childhood, he was the subject of
gracious motions of the Spirit. At two years of age, he was observed to
be aiming at secret prayer; and as his childhood advanced, he evinced
love to the ways of God, by reading and pondering the Scriptures,
delight in secret prayer, and by reverential regard to the authority of
his parents. Like Luther, and other eminent servants of God, Renwick was
trained for his life-work in the school of _temptation_; he experienced
painful mental conflicts, and the assaults of the tempter, at a very
early period. It is recorded that, at six years of age, he was conscious
of distressing doubts, in relation to the Divine existence and
perfections. These exercised and agitated his mind for a period of two
years. In answer to prayer, and by meditation on the power and goodness
of God, as seen in creation, he overcame the temptation, and attained to
internal composure and tranquillity. At a time of life considerably
subsequent, when he had reached mature youth, and had acquired extensive
acquaintance with Scriptural truth, a like temptation again assailed
him. He himself relates that he fell into deeper perplexity and distress
about these fundamental truths. Like the excellent Robert Bruce of the
First Reformation, he was strongly tempted to atheism. So powerful at
one time was the assault, that, being in the fields and looking to the
distant mountains, he exclaimed, "Were all these devouring furnaces of
burning brimstone, he would be content to go through them, if he could
thereby be assured of the existence of God." There was at length made
for him a way of escape from this severe temptation, and not only did he
attain to a full and joyful persuasion of God's existence, but to the
assurance of his personal interest in God as his covenant portion.

James Renwick was endowed with a vigorous reflective mind, and from his
childhood he was devoted to reading and study. Amidst considerable
difficulties, he commenced and prosecuted with ardour studies for the
ministry. There is ample evidence from his writings that his attainments
in learning were by no means superficial. Through the kindness of
friends raised up in providence, he was enabled to pursue classical
studies in Edinburgh, and while attending the University there, he
maintained himself till he had finished the undergraduate course, partly
by teaching and aiding others in their studies. When his scholarship
entitled him to a University degree, he refused to receive this honour,
because it was required at the time that students, on graduating, should
swear the oath of allegiance, which expressly owned the royal supremacy.
In company with two fellow-students, he sometime after received his
degree privately.

Continuing in Edinburgh to prosecute his studies, he was brought to
attend the private fellowship-meetings of the persecuted covenanters. He
met with the "outed" ministers, and was led to study, by the light of
the Divine word and the teaching of the Spirit, the exciting and deeply
important questions of the day. Thus did he become convinced of the
numerous defections from the principles and ends of the Covenanted
Reformation, of the majority of the ministers and Presbyterian people of
Scotland; and he was persuaded that the stricter Covenanters,--the
followers of Cargill and Cameron, and those associated in Societies, and
who frequented conventicles,--alone consistently carried out the grand
principles and aims of the national vows. At length, after much
searching of heart, and according to his words, testifying to his deep
conscientiousness, "with great grief, reluctance, and trembling of
soul," he became identified with the persecuted remnant. Soon after,
while yet only _nineteen years of age_, Renwick witnessed the martyrdom
of the venerable servant of Christ, Donald Cargill. He stood near the
scaffold, beheld his courageous and triumphant departure to glory, and
heard the clear and powerful last words, in which he nobly testified for
the crown-rights of the Redeemer, and against Erastian usurpation. "As
to the causes of my suffering," said the dying martyr, "the chief
is--not acknowledging the present Authority, as it is established in the
Supremacy and Explanatory Act. This is the magistracy I have resisted,
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,
it 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
acknowledger from being a partaker of this sacrilegious robbing of God.
And it is but to cheat our consciences to acknowledge the _civil power_
alone, that it is of the essence of the crown; and seeing they are so
express, we ought to be plain; for otherwise, we deny our testimony and
consent that Christ be robbed of His glory."

These mighty utterances, so solemnly confirmed by the martyr's blood,
could not fail to make a deep impression on the heart of the youthful
Renwick. His purpose was fixed, and his resolution taken, to maintain
the same great principles; and reproach and persecution and death could
not turn him aside. His Christian decision had its reward. He declared
that he did not fully know what the gracious presence of God with His
people meant, till he joined the fellowship of the persecuted remnant. A
large measure of the spirit of the "faithful Cargill" rested on his
youthful successor; and when, some two years after, he entered on the
work of the ministry, it was justly said--"he took up the Covenanted
Banner as it fell from the hands of Cargill."

At the time that Renwick united with the Society People, they were
destitute of a public ministry. Cargill and Cameron had sealed their
testimony with their blood. The Churches were either filled with
Episcopal curates, or by time-serving Presbyterian ministers, who had
accepted the indulgence flowing from the royal supremacy. By an act of
Parliament passed in 1672 against "unlawful ordinations," the way to the
ministry was barred against all who could not accept Prelatical
ordination. The Societies, having organized a general correspondence,
earnestly desired a stated ministry, while they manifested the strictest
regard to scriptural order. Animated by a noble public spirit, they
selected James Renwick and two other young men, and sent them to
complete their studies for the ministry in Holland, then renowned for
its theological Seminaries, where deep sympathy was manifested for the
suffering Church of Scotland. He studied at the university of Groningen,
where some of the most distinguished theologians in Europe occupied
professorial Chairs. Studying in the spirit of entire devotedness, and
actuated by an earnest desire to return to Scotland, where there was
pressing need for faithful ministerial services, he made such
proficiency, that in a short time, he was fully qualified to receive
ordination. According to the usage of the Dutch Church, he was ordained
at Groningen, by a Classis or Presbytery of learned and godly ministers,
who evinced their catholic spirit by yielding to his request to allow
him to subscribe the standards of the Church of Scotland, instead of
their own formula. There was remarkable evidence of God's gracious
presence being enjoyed in the solemn service.--It has been appropriately
said, that as the conflicts of the German reformation were acted over by
Luther in his cloister, before he was called to his public work, so the
struggles of the covenanted cause in Scotland, were first engaged in by
Renwick in his retirement and solitary chamber in Groningen. There he
clearly foresaw the conflicts and trials that awaited him; and in near
communion with God, he yielded himself up as an entire self-sacrifice,
anticipating the blessed recompense of the reward. In the early Pagan
persecutions, the church was sometimes symbolically represented by an ox
with a plough on the one side, and an altar on the other, with the
inscription, "Ready for either"--prepared for work or slaughter. Such
was the spirit of Renwick, as he looked forward to the work that lay
before him in his native land. In a letter written from Holland at this
time, he says, "My longings and earnest desire to be in that land, and
with the pleasant remnant, are very great. I cannot tell what may be in
it, but I hope the Lord hath either some work to work, or else is minded
presently to call for a testimony at my hand. If He give me frame and
furniture, I desire to welcome either of them."

Renwick returned from Holland in the autumn of 1683. Escaping some
dangers at sea, he visited Dublin, where he bore a faithful testimony
against the silence of ministers in the public cause, and left behind
him a favourable impression on the minds of some of his Christian zeal
and devotedness. In September, 1683, he landed in Scotland, and on the
3d of November, he entered on his arduous work of preaching the Gospel
in the fields, and lifting up the standard of a covenanted testimony. He
preached on that day at Darmead in the parish of Cambusnethan. From that
time, till he closed his glorious career and won the martyr's crown, he
preached with eminent fidelity and great power the glorious gospel of
the grace of God. His public labours were continued for a period of
nearly five years, and extended to many districts in the east, south,
and west of Scotland. In remote glens, unfrequented moorlands, often in
the night season, and amid storm and tempest, when the men of blood
could not venture out of their lairs, to pursue the work of destruction,
he displayed a standard for truth, and eagerly laboured to win souls to
Christ. His last sermon was preached at _Borrowstoness_, from Isaiah
liii. 1, on January 29th, 1688.

Though he ever testified boldly against the defections of the times,
especially the Indulgence, and insisted on disowning the papist James,
as not being a constitutional monarch, and on maintaining fully
Presbyterian order and discipline, and all the covenanted attainments,
his discourses were eminently evangelical. His darling themes were
salvation through Christ, and the great matters of practical godliness.
With wonderful enlargement and attractive sweetness, he unfolded the
covenant of grace--the matchless person and love of Christ--the finished
atonement, and its sufficiency for advancing the glory of the Godhead,
and for the complete salvation of elect sinners. Considering Renwick's
youth, being but _nineteen_ years of age when he entered on his great
work, he was endowed with singular qualifications as a preacher of the
gospel. These remarkably fitted him for the great work to which he was
called--promoting the Redeemer's glory, in awakening and converting
sinners, and in edifying and comforting the Church in a season of
suffering and trial. He was, moreover, gifted with personal talents,
natural and acquired, that rendered him an attractive and powerful
preacher of the gospel. His aspect was solemn and engaging. His personal
appearance, even when harassed by incessant labours and privations,
night wanderings and hair-breadth escapes from enemies, was sweet and
prepossessing. His manner in preaching was lucid and affecting. His
whole heart was thrown into his discourses. He often rose to the height
of the most moving eloquence; and with the constant reality of God's
presence and love, and the dread realities of persecution, and violent
death, and eternity, before him, he poured out his soul in such strains
of heavenly enlargement, that his hearers were melted, subdued, and
raised above the fear of death, and the terror of enemies.

The following account of Renwick's manner of preaching, and of the
impressions made on his hearers is taken from an unpublished MS. of
Ebenezer Nesbit, son of Captain Nesbit of Hardhill, and may be regarded
as descriptive of the way in which he proclaimed the gospel to the
"flock in the wilderness," during his brief but singularly efficient
ministry. Need we wonder, after reading this narrative, at the spiritual
effects of his preaching to thousands in his day, and at the precious
fruits that resulted from his labours long afterwards, and the sweet
savour of his name throughout subsequent times? "The latter end of this
year, I heard that great man of God, Mr. James Renwick, preach on Song
iii. 9, 10, when he treated greatly on the covenant of redemption agreed
on between God the Father and God the Son, in favour of the elect; as
also on the covenant of grace established with believers in Christ. Oh,
this was a great and sweet day of the gospel! for he handled and pressed
the privileges of the covenant of grace with seraphic enlargement, to
the great edification of the hearers. Sweet and charming were the offers
which he made of Christ to all sorts of sinners. There was one thing
that day that was very remarkable to me; for though it was rain from
morning to night, and so wet as if we had been drenched in water, yet
not one of us fell sick. And though there was a tent fixed for him, he
would not go into it, but stood without in the rain and preached; which
example had a great influence on the people to patience, when they saw
his sympathy with them. And though he was the only minister that kept
closest to his text, and had the best method for the judgment and
memory, of any that ever I heard; yet now, when he preached, the people
crowded close together, because of the rain, he digressed a little, and
said, with a pleasant, melting voice, 'My dear friends, be not disturbed
because of the rain. For to have a covenant-interest in Christ, the true
Solomon, and in the benefits of his blessed purchase, is well worth the
enduring of all temporal, elementary storms that can fall on us. And
this Solomon, who is here pointed at, endured a far other kind of storm
for his people--even a storm of unmixed wrath. And oh, what would poor
damned reprobates in hell give for this day's offer of sweet and lovely
Christ. And oh, how welcome would our suffering friends in prison and
banishment make this day's offer of Christ.' 'And, for my own part,'
said he, 'as the Lord will keep me, I shall bear my equal share in this
rain, in sympathy with you.' And he returned to his sweet Subject again,
and offered us grace and reconciliation with God, through Christ, by his
Spirit.

"Words would fail me to express my own frame, and the frame of many
others; only this I may say, we would have been glad to have endured any
kind of death, to have been home at the uninterrupted enjoyment of that
glorious Redeemer who was so livelily and clearly offered to us that
day.

"He was the only man that I ever knew that had an unstained integrity.
He was a lively and faithful minister of Christ and a worthy Christian,
such as none who were acquaint with him could say any other but this,
that he was a beloved Jedidiah of the Lord. I never knew a man more
richly endowed with grace, more equal in his temper, more equal in his
spiritual frame, and more equal in walk and conversation. When I speak
of him as a man--none more lovely in features, none more prudent, none
more brave and heroic in spirit; and yet none more meek, none more
humane and condescending. He was every way so rational, as well as
religious, that there was reason to think that the powers of his reason
were as much strengthened and sanctified as any man's I ever heard of.
When I speak of him as a Christian--none more meek, and yet none more
prudently bold against those who were bold to sin--none more frequent
and fervent in religions duties, such as prayer, converse, meditation,
self-examination, preaching, prefacing, lecturing, baptizing, and
catechising; none more methodical in teaching and instructing,
accompanied with a sweet, charming eloquence, in holding forth Christ,
as the only remedy for lost sinners; none more hated of the world, and
yet none more strengthened and upheld by the everlasting arms of
Jehovah, to be steadfast, and abound in the way of the Lord, to the
death; wherefore he might be justly called "Antipas," Christ's faithful
martyr. And as I lived then to know him to be so of a truth, so, by the
good hand of God, I yet live, thirty-six years after him, to testify
that no man upon just grounds had any thing to lay to his charge. When
all the critical and straitening circumstances of that period are well
considered, save that he was liable to natural and sinful infirmities,
as all men are when in this life, and yet he was as little guilty in
this way as any I ever knew or heard of, he was the liveliest and most
engaging preacher to close with Christ, of any I ever heard. His
converse was pious, prudent, and meek; his reasoning and debating was
the same, carrying almost with it full evidence of the truth of what he
asserted. And for steadfastness in the way of the Lord, few came his
length. He learned the truth and counted the cost, and so sealed it with
his blood. Of all men that ever I knew, I would be in the least danger
of committing a hyperbole when speaking in his commendation. And yet I
speak not this to praise men, but for the glory and honour of God in
Christ, who makes men to differ so much from others, and in some periods
of the Church more than others."

The "LECTURES AND SERMONS" of James Renwick that remain were published
from the notes taken, at the time of their delivery, by some of his
attached hearers and followers. They were not prepared with any view to
future publication; and the trying circumstances in which their devoted
author was placed, wholly prevented any correction or revisal. Yet they
contain not only remarkably clear expositions of the word, and a full
exhibition of the scheme of salvation, but also many passages which, for
searching application to the conscience, and moving eloquence, are
unsurpassed in the discourses of eminent preachers either in ancient or
modern times. As specimens of the matter of Renwick's discourses
delivered in the _Conventicles_, in the fields, amidst all dangers and
incidents of weather, and by night as well as day, the following are
selected from the published reports of his hearers:--

In a discourse on Song i. 7,--"Tell me, O Thou whom my soul loveth,
where thou makest thy flock to rest at noon,"--he thus earnestly pleads,
"Love Him, and you shall not come short of the enjoyment of Him
hereafter. It is true, faith is that which, as an instrument, apprehends
Christ and engrafts us in Him; yet it worketh by love, and love
accompanieth faith, as the sunbeams do the sun. Oh what shall I say?
Love him! love him! Ye cannot bestow your love so well. Turn others to
the door, and take in this Beloved. Here I make offer of Him unto you,
here I present Him unto you! Lift up your heads, O ye doors, that the
king of glory may come in. I present a glorious Conqueror _this night_,
to be your guest. O cast ye open the two foldings of the door of your
hearts, to wit, that ye may receive Him; cast ye open the hearty consent
of faith and love, that He may take up His abode with you. Oh, what say
ye to it? Friends, will ye close with Christ? I obtest you by his own
excellency, I obtest you by the joys of heaven, and the torments of
hell, that you close with Him. _All of you come, whatever you have been
or are; none of you_ shall be cast _out_. Whosoever will, let him take
of the water of life freely."

"Seeing it is the duty of people to set their love upon Christ, I exhort
you to give some testimonies of love. Think ye that ye love him? Will ye
then show that? I would expostulate for some testimonies of your love.
When Peter confessed that he loved Christ, our Lord desires him to show
that by feeding His lambs and sheep. It is true, you cannot show your
love that way, for ye are not called to that office; but ye ought to
show it in the way that is competent to you in your stations. So as I
was saying before, I expostulate with you for some testimonies of your
love. "Make a free and full resignation of yourselves and your all to
Christ, that ye may say with the spouse, I am my Beloved's! Oh, ye
should not prig (higgle) with Him about anything. Some prig with Him
about their hearts, and will have a part thereof in their darling idols,
which they cannot think to quit. Some prig with Him about their time,
and will make religion but their by-work. If their worldly employments
be throng, they will neglect the worship in their families, and prayer
in secret. Others, if they keep any family worship, it is in the
evening: ordinarily they are impatient, and haste to an end in it: and
neglect it in the morning altogether. Oh, what a sad prigging is this.
Some prig with him about their relations. They will not quit these when
He calls them to suffer for His sake; but will tempt them, or will
insinuate upon them to comply, and deny His cause. Some prig with Him
about their possessions, and yielding to this or that iniquity, will
keep their houses and lands, they will not quit them. And some will prig
with Him about their lives; and if the swearing of a sinful oath, the
subscribing to an iniquitous bond, or denying of His cause, will save
their lives, they will not lose them. Oh, what sad prigging is this! Oh,
be ashamed of it. Will ye lay all at his feet, and count it your honour
and joy that He dispose of the same as He pleaseth? Give this testimony
of your love to Christ, rejoice in Him when present, and keep His room
empty when absent. I say rejoice in him when present. I need not press
you much to do this, for in his presence there is great joy: though the
enjoyment of Him here be imperfect, yet it brings exceeding gladness
with it. Therefore saith the Psalmist,--'Thou hast put gladness in my
heart, more than when corn and wine are increased.' But when He is
absent, see that ye keep His room empty for Him. When He sees it meet at
any time for your correction, trial, and instruction, to withdraw
Himself, or hide His face, then idols or other lovers will readily
present themselves, and seek to possess His room. But, be chaste and
true to your Beloved, as the spouse who, in His absence, could not be
contented, but used all means and diligence until she found Him."

In a sermon on Song v. 16,--"His mouth is most sweet, yea, He is
altogether lovely. This is my Beloved, and this is my friend, O ye
daughters of Jerusalem,"--the following affecting views are presented:
"The second property of Christ's love is, that it is a _strong_ love,
which appears from what He hath done for sinners. He has done great
things for sinners. He took upon Himself all the sinless infirmities of
human nature--not sinful nature. Yea, He endured a shameful and
lingering death, besides a flood of wrath that he waded through, such a
flood of wrath as would have drowned all the sons and daughters of Adam
to all eternity. Thus 'He who knew no sin became sin for us, that we
might be made the righteousness of God in Him.' Greater love hath no man
than this, that a man lay down his life for his friends. Oh, my friends,
if ye will follow Christ through all the steps of his humiliation, ye
may see that the love of Christ is strong love, which makes him endure
such things for sinners. He gives great things to sinners, whereby He
shows the strength of his love to them; for He gives grace and glory,
and no good thing will He withhold from them that walk uprightly; for He
saith, 'Father, I will that they also whom Thou hast given me, be with
me where I am, that they may behold my glory which Thou hast given me.'
Christ gives the believer union with himself and communion in glory with
the Father, even a share of that glory which the Father giveth Him, He
giveth them. He gives them a crown of righteousness which shall never
fade away; and He gives them to drink of the rivers of his pleasures,
that are at his right hand for evermore. Oh, my friends, Christ doth not
prig with His spouse: He will keep nothing back from them, that He sees
to be for her profit.--Oh, but His love is _strong_. He requires no more
for all that He has done, and all that He hath given, but that He see
the travail of His soul. He will think but little of all that He hath
done, if we will but accept of His love, and lay our love upon Him. Yea,
so may be said of Him, as was said of Jacob,--the seven years that he
served for Rachel seemed but a few days, for the love that He bare unto
her. His love is so strong, that although thou shouldest run away from
Him never so fast, yet His love will overtake thee, and bring thee back
again. Paul ran very fast in opposition to His love, when he was going
to Damascus to persecute the Church. But Christ's love overtook him
suddenly. Manasseh ran very fast from Christ, when he made the streets
of Jerusalem to run with innocent blood, and set up an abomination in
the house of God, and used witchcraft; and yet Christ's love overtook
him, and brought him back again from the pit. If thou art one of those
that the Father hath given to the Son, though thou shouldest run to the
brink of hell, He will bring thee back again from thence.

"Christ's love is _pure_ and _sincere_ love. 'Herein is love, not that
we loved Him, but that He loved us;" not for any advantage that He can
have by us, for He is infinite in all perfections without us; therefore
we can neither enrich Him, nor add any more glory to Him. We may well
magnify His power; that is all we can do, and all the advantage is our
own. Christ's love is not a base love; He loves us not for His good or
advantage, but for our real good and advantage. It is pure and sincere
love, for all the advantage is ours.

"Christ's love is an _enriching_ love, for those upon whom His love is
bestowed are no more poor. How can they be poor who have Christ for
their riches? for, saith the Apostle, 'All things are yours, and ye are
Christ's, and Christ is God's.' If ye have this love bestowed on you,
then all other things are made to serve for your good--ye shall lack
nothing.

"Christ's love is a _free_ love. He gives His love freely, without any
reward, and so it is free love; the offer is _alike to all_. If ye will
but take it off his hand, He makes open proclamation of it to you all,
saying, 'Ho every one that thirsteth, come ye to the waters.' Oh, my
friends, all other love is infinitely beneath this. He took not on him
the nature of angels, but He took the seed of Abraham. Oh, my friends,
God hath made us the centre of His love; and therefore, I beseech you,
do not despise His love. He came not to redeem any of the fallen angels,
but the seed of Abraham."

In the following moving terms, he pleads with his hearers to accept of
Christ and his salvation:--"Your eternal enjoyment of God will be your
element, which ye shall for ever delight in, and this shall be to praise
and admire his love. For, Eye hath not seen, nor ear heard, neither hath
it entered into the heart of man to conceive the things that the Lord
hath prepared for them that love Him. Oh, then, sirs, what think ye of
Christ? Will ye not, at _this time_, say, He is your Beloved and your
Friend? Oh, give your consent to become His friends, and accept of Him
as your friend. I leave this offer at your door; He is willing to
befriend you, if you will come into an estate of friendship with Him.
Come, come, and take His offer off his hand. Say not that ye have
continued so long in sin, that ye know not if He will befriend you now;
for if ye will come to Him, He will yet befriend you. Therefore, for the
Lord's sake, put not away such an offer, but take it _in the present
time_; for ye know not if ever ye shall have an offer again. If ye will
not take his offer off His hand _this day_, I will be a witness against
you in the great day of judgment, that this day, the Son of
righteousness offered Himself to be your friend, and ye have made light
of the offer. Yea, the hills and mountains about us shall be witnesses
that ye had Christ in your offer such a _day_, in such a _place_;
therefore, my dear friends, say now that He is your beloved, and that He
is your friend."

His close dealing with the conscience, and his solemn warnings and
exhortations are exemplified in the following passages:--

"Consider your own condition without Christ. Ye are lost and undone,
limbs of Satan, children of wrath, hell to be your dwelling-place, and
devils and damned souls to be your company eternally, and where sin
shall be your eternal torment. This is your condition without Jesus
Christ. What think ye of eternal exclusion from the presence and comfort
of God? What think ye of hell, where there is nothing but utter
darkness, weeping and wailing for evermore, to be your dwelling-place?
What think ye of devils to be your continual company? And what think ye
of sin to be your continual life--always blaspheming the glorious name
of God? And what think ye of your final condition--to be in continual
torment--always weeping and gnashing your teeth? All this, I say, is
abiding you who will not embrace Jesus Christ, whatever your profession
be. For, believe me, a profession will not save you from this eternal
misery, if ye receive not Jesus Christ. Whatever your sufferings be
here, yet ye shall suffer this hereafter, if ye receive not Jesus
Christ. My heart bleeds for many sufferers in Scotland, who shall suffer
everlasting torment in hell, because they will not receive and embrace
Jesus Christ, this gracious and free Saviour, who is now in your offer.
Oh, embrace Jesus Christ, otherwise, be ye who ye will, and do what ye
will, God's justice shall pursue you, and He shall have war against you
without cessation: there shall be no discharge in that war. The great
warriors of the earth are all lying with their weapons broken under
their heads; but here is a war that hath no end. You who will not
receive Jesus Christ, you will see that ye have made an evil choice,
when ye pass through the dark gates of hell, to the inner chambers
thereof. To move you, further consider, that if ye will take Him, ye
shall have Him and all His. Ye shall drink of the waters of life; your
feet shall stand on the sea of glass before the throne. Ye shall have
His name, and bear His image, and wear a crown of pure gold upon your
heads, and follow the Lamb with palms in your hands, saying,
'Hallelujah! and glory, and honour and power, unto the Lord our God.' Ye
shall have the fine white linen garments of Christ's righteousness, to
wear in heaven, in clothing eternally. Ye shall have the glorious cloud
of witnesses--angels and the spirits of just men made perfect, for your
continual company; and ye shall have a life of love and joy everlasting,
with Him that is altogether lovely. Oh, then, come and take Jesus
Christ. Would ye make a happy choice? Then take Him and embrace Him, old
and young, man and woman, lad and lass. Now Christ is in your offer; and
you are all invited to come to Him. And now I charge you all, as ye
respect the glory of God, and as ye desire this happy condition that I
have spoken of to you, slight not this offer. Now the golden chain of
salvation is let down to you. Grip, grip it fast, before it is taken up
again. Go not away fools, lest ye never be at such a market-day again.
"What shall I say to persuade you? Let the excellency and glory of His
great name do it. Be entreated to accept of Christ in this present
offer. Here I obtest you, by what He hath purchased for sinners, and by
what He has suffered, come and embrace Him. I obtest you by the blood He
shed on the cross; I obtest you by the great drops of blood He shed in
the garden, and by all the joys that are above the clouds in heaven,
that ye put not this offer away. I obtest you, by all the torments of
hell, that ye put not this offer away. I obtest you by the glory of
heaven, and by the crowns which believers put on His head, that ye
slight not this offer.

"Here I take every man and woman to witness against one another, that ye
had Christ in your offer; and I shall be a witness against all of you
that have not received Christ _this night_. Yea, though he should never
be glorified in such a sort by me, yet I will be a witness against you.
Here, before the throne of grace, I declare in His name, that I have
made an offer of Him unto you; and, therefore, your blood shall be upon
your own heads if ye perish, and I shall be free of the same."

In another place, he presses with like earnestness acceptance of the
gospel offer:--"If ye would be rightly concerned, ye must at once come,
and be a right son or daughter of the church, and member of Jesus
Christ; until then, ye cannot have a fellow-feeling of the body. Come
then, and Christ will give you a fellow-feeling with the sufferings of
the church. Come and embrace Himself, and He will set the stamp of
natural children upon you. Without Him, ye can do nothing; without Him,
ye cannot be concerned with the sufferings of His name and members.
Refuse not; reject not His offers, when He calls you to Himself. It is
hard to say if some of you shall have an offer again. _Now_ is the
acceptable time--_now_ is the day of salvation. He is _now_ spreading
his net, and will ye not come about the net's mouth, that a catch of you
may be gotten. He is proclaiming unto you that He hath invincible power,
though managed by apparent weakness. Oh, find you any of this
irresistible power of Christ? Oh, come unto Him who is the joy of
heaven, and it shall be a joyful time in heaven. He will have a good
report of you through heaven, if ye shall have it to say that some poor
lad or lass hath put a crown upon His head in such a place. But oh, how
sad will it be, if Christ shall have it to say, 'I gave offer of myself
to a people like stocks and stones, but they would not hear!'"

On the duty of devoting the best to God's service, in another discourse,
he thus forcibly reasons:--

"Observe, that it cannot but be a great injury against God, and procure
a curse, when people employ not their best things in His service. This
is clear from the words, 'Cursed be the deceiver which hath in his flock
a male, and voweth and sacrificeth unto the Lord a corrupt thing.' So
men that employ not their best things in the Lord's service, believe it,
they are chargeable with this. He calls for your best things in His
service, and not that you should spend that upon your lusts. Ye are
called to employ the best of your time in his service; and many of you
give Him but the refuse of your time, or at least, He gets but your
by-time for His service. But ye should give Him the best of your time
and strength, and your hearts--all should be employed in his service. Do
not say that you do the best that you can; for I am persuaded that there
is none of you but may do more for Him than ye do. Do not say that ye
improve the talent that He hath given you to trade with, for ye but
misimprove it; and the best of you, we fear, come short of improving it.
If ye improve it, ye should find it increase upon your hand, and you
would appear like his children. But because people do not improve their
time and abilities to lay them out for God, it procures a curse. For
though our obligations go far beyond our duties that we do, yet when we
do not lay out all our abilities for Him, and do not bestow our love,
our affections, and our time, and all that we have for Him, but bestow
them upon other things, we procure His curse. Young folks, set to the
work, and be entreated to give up yourselves to his service, and employ
your best things for Him, now when your desires are fast and quick. Oh,
will ye bestow them on precious Christ? You have a brave prize put in
your hand, if ye set aright to the work; ye may see Zion's King come
back, and the crown set upon his head again."

Urging the necessity of being found within the kingdom of God, he
says:--

"Seeing that the gate is very strait and narrow that leads to the
kingdom of heaven, then what shall become of many of you, that never
came the length that hypocrites have come? Oh, what will ye say, and how
will ye meet with God, when He comes to count with you for a preached
gospel? What will ye think of a Mediator that was offered to you, whom
ye slighted and despised; when the heaven and earth shall melt away; and
great men, and mean men, shall howl and cry, and all the tribes of the
earth shall wail because of Him? Oh! this will be the portion of
hypocrites from God.

"It is of use for trial--for all of you to try yourselves, and ponder in
your hearts, and say, 'Oh, soul, whether art thou in the kingdom of
heaven or not?' Oh, be exhorted to this, whatever be thy state, O man
and woman. It is safe for thee to search thy state; if matters be right
betwixt God and thy soul, it will be thy peace; if not, thou mayest
possibly get righted. For my part, I count him the best Christian that
is most accurate in this searching and communing with his own heart; for
if ye neglect this, ye may come to lose the sight of your interest in
Christ, if ever ye had it. Do not satisfy yourselves with being near the
kingdom of God, but go into it. For this end, break the bargain and
peace with your lusts and idols; and make up your peace with God through
Christ, our Peace-maker, and ye shall find great advantage in the
exchange; for the wicked have peace, but with sin and sinful men, but
the godly have peace with God. Oh, will ye quit all other things, and
seek to be interested in Him? For it is to be feared that many here have
proclaimed peace with sin, and some idol, or other. Oh, break the
bargain, and make peace with Christ! Make choice of Him; for He can give
you that which no other lover can give you. O break that peace with your
lusts and idols, and make peace with Him. Remember, He offers himself to
you freely this day. Choose, therefore, what ye will do. O seek for the
fulness of the Spirit of Christ, and rest upon nothing but upon himself
alone; and seek to be in the kingdom of God, by the thorough work of
conversion upon your souls.

"And now to all that are in the kingdom, I proclaim peace in the name of
God, whatever troubles they are under here. So enter into the kingdom
through Christ only, for that is the way to it. But as for you who will
not come to him, and enter into the kingdom through Christ only, who is
the way to it, I do, in like manner, proclaim war with that soul from
God, whatever ye be in profession. O friends, lay it to heart, and
choose you whether it be better to have heaven's peace, and the devil
and the world's feud; or to have the devil and the world's peace, and
feud with God for ever! And now to Him who is purchaser of true peace,
be glory and praise for ever. Amen."

When it is understood that the discourses from which these extracts are
taken were preached in the open air, and often in the night time, amidst
the exposure both of the preacher and the hearers to all changes of the
weather, not unfrequently in rain and tempest; and that the "Sermons and
Lectures" that bear Renwick's name, were not prepared in a quiet study,
in peaceful times, but in the midst of frequent removings, incessant
labours, and manifold dangers, and that they are transmitted to us from
the imperfect notes, and the recollection of attached
hearers,--themselves the objects of fierce persecution,--they cannot
fail to impress us with a vivid idea of the remarkable power and
fidelity as a preacher of the youthful martyr, and to account, at the
same time, for the popularity and salutary effects of his preaching.


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 nearly _twenty-three_ years, 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.

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."[1] Three 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.

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,[2] as 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 the _Queensferry 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, we _ought
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 very _leges 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.

The _manifold labours and sufferings_ of 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.

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. And _when 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 with _practical lessons_ of 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 be
_something_, 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 attractive _example 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 Christian _wisdom_ is
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, the _fidelity_ of 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,[5] declare 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 a _catholic, 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."[6] In 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 against _systems 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 is _semper 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 on
_great evils connected with systems of civil government_, and _with
Protestant churches_, and as pointing out clearly the duty of faithful
witnesses in relation to them. Two great principles--the one
_doctrinal_, and the other _practical_, 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 it _practical 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, the _present
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.)


FOOTNOTES:

[Footnote 1: Hist of Ch. of Scotland, vol. ii. p. 64]

[Footnote 2: Calvin and Geneva, vol. I., II.]

[Footnote 3: See Appendix,--Note A.]

[Footnote 4: Dodds' "Fifty Years' Struggle," p. 275.]

[Footnote 5: See "Faithful Contendings."]

[Footnote 6: Dodds' "Fifty Years' Struggle," p. 275.]



APPENDIX.


It has been common in some quarters of late, to speak of Renwick and his
associates in testimony-bearing and suffering, as only contending
against the unconstitutional and persecuting measures of the government
of the Royal brothers,--and to declare that, had they lived to witness
the change of government which took place at the Revolution, they would
have joyfully hailed it as the realization of their eager
aspirations,--and would have incorporated readily with the national
society. Thus, Dodds in his "_Fifty Years' Struggle of the Scottish
Covenanters_,"--while acknowledging the important services rendered to
the cause of the Prince of Orange, by the bold and resolute position
taken by the Cameronians, represents Renwick, as not only "the last
martyr of the Covenanting struggle," but also as "the _Proto-martyr of
the Revolution_." He adds, "Like the shepherd overwhelmed in the
snow-storm, he perished within sight of the door. The door of
deliverance was speedily opened, on the arrival of William, in November,
1688." And, again, speaking of Cameron, Renwick, and the stricter
Covenanters, he says, "So far, the REVOLUTION SETTLEMENT--in the main
adopting what was universal, and rejecting what was exclusive, or
over-grasping in their views,--was the consummation and triumph, civilly
and politically, and to a large extent, ecclesiastically, of the FIFTY
YEARS' STRUGGLE OF THE SCOTTISH COVENANTERS." These statements, though
plausible, and such as seem likely to be readily embraced by those who
have no relish for a full Covenanted testimony--or who desire to
maintain fellowship with corrupt civil and ecclesiastical systems, are
liable to one fundamental and unanswerable objection,--they are wholly
unsupported by historical evidence. All pains were taken by Cameron and
Renwick, in preaching and in their dying testimonies, and by the United
Societies in their published declarations, to show that they testified
not merely against the usurpation and blasphemous supremacy of the last
of the Stuarts,--but likewise, principally, against all invasion of the
Redeemer's royal prerogatives,--and all departure from the scriptural
attainments of the former happy Reformation. In nothing were they more
decided than in testifying to the death, that the National Covenants
were the oath of God, perpetually binding on all classes in the
realm,--"the marriage tie," which no power on earth could dissolve--that
all departure from the principles of these federal deeds was sinful, and
involved the land in the guilt of national apostacy and perjury,--and
that the authority of the Scripture was supreme in constituting the
national society, in enacting and administering the laws, and in
regulating the lives and official acts of the rulers.

The Revolution Settlement, in both its civil and ecclesiastical
departments, instead of being the exemplification and carrying forward
of the work of the Second Reformation,--for the maintenance of which the
Scottish martyrs shed their blood,--was a deliberate abandonment of it,
and was established in open opposition to its grand and distinguishing
principles. The faithful companions and followers of Renwick refused to
incorporate with this Settlement, on the ground of adhering firmly to
the scriptural vows of the nation, and the testimonies of illustrious
martyrs. While giving the best proof of their genuine patriotism, they
withheld allegiance from the government of William, and they took the
name and position of "Old Dissenters," for reasons which they clearly
stated, which those who opposed and misrepresented them, were unable to
answer, and the greater part of which are as applicable to the present
British government, and existing ecclesiastical systems, as they were to
the Settlement of the Revolution. Several of the political changes which
have taken place in recent times, have supplied strong additional
grounds for faithful Covenanters maintaining the position of public
protest against, and active dissent from the establishments, civil and
ecclesiastical, of the nation. The reasons of separation from the
Revolution Church and State, as given by the "Society People," are
presented in a lucid and convincing manner, in the work entitled--"Plain
Reasons for Presbyterians dissenting from the Revolution Church in
Scotland, as also their Principles concerning Civil Government, and the
difference betwixt the Reformation and Revolution Principles." They are
likewise exhibited in a condensed form in the "Short Account of Old
Dissenters," emitted with the sanction of the Reformed Presbytery, and
in very luminous terms in the Historical part of the "Testimony of the
Reformed Presbyterian Church."

No person who peruses these works, and ponders their carefully prepared
statements, can with candour and honesty affirm that Renwick and his
fellow-sufferers would have willingly incorporated with the Revolution
Settlement; or that fellowship with the present British political
system, by taking oaths of allegiance and office, and setting up rulers,
is consistent with their declared and dearly prized principles. Let the
"Plain Reasons" to which we have referred, be duly weighed--and it must
be perfectly apparent, that Mr. Dodds's oracular statement--that the
"REVOLUTION SETTLEMENT" was the consummation and triumph, civilly, and
politically, and to a large extent ecclesiastically, of the "Fifty
years' Struggle of the Scottish Covenanters," is completely destitute of
any solid foundation. These _reasons_ are such as the following--The
Scottish reformation in its purest form was deliberately abandoned in
the Revolution Settlement--Both the Church and State concurred in
leaving unrepealed on the Statute-book, the infamous Act Rescissory, by
which the National Covenants were declared to be unlawful oaths, and all
laws and constitutions, ecclesiastical or civil, were annulled, which
approved and gave effect to them. The Revolution Church was, in every
respect, an entirely different establishment from that of the Second
Reformation. Its creed was dictated by Erastian authority--its
government established on the ground of popular consent and not of
Divine right--its order and discipline were placed in subjection to
Erastian civil rulers--and the Scriptural liberties of the ministry and
membership interfered with; and corruption in doctrine, and ordinances
of worship, without the power of removing it, extensively spread
throughout the ecclesiastical body. How sadly different a structure did
this appear to the eyes of faithful men, who lamented that the carved
work of a Covenanted Sanctuary had been broken down, and the "beautiful
House where their fathers worshipped, was laid waste!" Nor could the
civil and political part of the Revolution Settlement have any
pretensions to be a proper carrying out of the civil system of the
Reformation era. In this the federal deeds of the nation were the
compact between rulers and ruled, and were an essential part of the oath
of the Sovereign on admission to supreme power. Civil rulers were
required to be possessed of scriptural and covenant qualifications--and
were taken bound to make a chief end of their government the promotion
of the divine glory in the advancement of the true reformed religion,
and the protection and prosperity of the Reformed Presbyterian Church.
They were likewise solemnly engaged to employ their official influence
and authority to put away systems that had been abjured in the National
vows,--Popery, Prelacy and Erastianism, and to discourage all
profaneness and ungodliness. At the Revolution, all these engagements
were deliberately set aside. The sovereign's coronation oath, and the
oath of allegiance of subjects, bind both equally to the support of
Prelacy--which is declared to be established unchangeably in England and
Ireland. The whole civil system is based on expediency and the popular
will, and not on Scriptural principles. The authority claimed and
exercised by the monarch over the Presbyterian Establishment in
Scotland, and the National Church in England and Ireland, is grossly
Erastian. The introduction of Popery into the bosom of the State--the
admission of Papists to offices of power and trust in the nation, and
the endowment of Popish Seminaries and chaplains--which the Revolution
Settlement barred--but which the Antichristian and infidel policy of
recent times has enacted, show still more clearly that the civil and
political system established in these countries is diametrically opposed
to that which was set up at the era of the Reformation, and was
contended for by the Scottish martyrs--and impose on all who would
honestly promote the ends of the National Covenants, the obligation to
maintain distinct separation from it.





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