S. R.
Aberdeen, Feb. 7, 1637.
[XCI.—To Mr. Ephraim Melvin.]
[Ephraim Melvin, or Melville, was first ordained minister of Queensferry, and afterwards translated to Linlithgow, where he died. His ministry was signally blessed of God for bringing many to the saving knowledge of the truth, among whom were some who afterwards became eminent ministers of the Gospel in their day. One of these was the famous Mr. James Durham of Glasgow. Happening, with his pious wife, a daughter of the laird of Duntervie, to pay a visit to her mother, also a religious woman, in Queensferry, when the sacrament of the Lord's Supper was to be observed in that place, his mother-in-law, upon the Saturday, desired him to go with her to hear sermon. Being then a stranger to true religion, he was disinclined to go, and said, with a tone of indifference, "that he had not come there to hear sermon;" but upon being pressed, to gratify his pious relative, he went. The discourse which he heard, though plain and ordinary, was delivered with an affection and earnestness that arrested the attention of Durham, and so impressed him, that on coming home he said to his mother-in-law, "Your minister preached very seriously, and I shall not need to be pressed to go to hear to-morrow." Accordingly he went, and Mr. Melvin, choosing for his text these words, "To you which believe, He is precious," 1 Peter ii. 7, opened up the preciousness of Christ with such unction and seriousness, that it proved, by the power of the Holy Spirit, the means of his conversion. In that sermon he closed with Christ, and then took his seat at the Lord's Table, though to that day he had been an absolute stranger to believing. He was accustomed afterwards to call Mr. Melvin his father, when he spoke of him or to him. On another occasion, Mr. Melvin, by a sermon which he preached at Stewarton, when a probationer and chaplain to the excellent Lady Boyd, was the instrument of converting Mr. John Stirling in the fourteenth or sixteenth year of his age—one who proved a useful minister in his day, "Some say also," remarks Wodrow, "that he was a spiritual father to Mr. John Dury of Dalmeny, a man much esteemed of in his time, as having a taking and soaring gift of preaching, much like Mr. William Guthrie's gift." When Rutherford heard of Melvin's death, he is represented to have said, "And is Ephraim dead? He was an interpreter among a thousand." (Wodrow's "Anal.," vol. iii.)]
(THE IDOLATRY OF KNEELING AT THE COMMUNION.)
R EVEREND AND DEAR BROTHER,—I received your letter, and am contented, with all my heart, that our acquaintance in our Lord continue.
I am wrestling as I dow, up the mount with Christ's cross: my Second is kind and able to help.
As for your questions, because of my manifold distractions, and letters to multitudes, I have not time to answer them. What shall be said in common for that shall be imparted to you; for I am upon these questions. Therefore spare me a little, for the Service Book would take a great time. But I think; "Sicut deosculatio religiosa imaginis, aut etiam elementorum, est in se idololatria externa, etsi intentio deosculandi, tota, quanta in actu est, feratur in Deum πρωτοτυπὸν; ita, geniculatio coram pane, quando, nempe, ex instituto, totus homo externus et internus versari debeat circa elementaria signa, est adoratio relativa, et adoratio ipsius panis. Ratio: Intentio adorandi objectum materiale, non est de essentiâ externæ adorationis, ut patet in deosculatione religiosâ. Sic geniculatio coram imagine Babylonicâ est externa adoratio imaginis, etsi tres pueri mente intendissent adorare Jehovam. Sic, qui ex metu solo, aut spe pretii, aut inanis gloriæ, geniculatur coram aureo vitulo Jeroboami (quod ab ipso rege, qui nullâ religione inductus, sed libidine dominandi tantum, vitulum erexit, factitatum esse, textus satis luculenter clamat), adorat vitulum externâ adoratione. Esto quod putaret vitulum esse meram creaturam, et honore nullo dignum: quia geniculatio, sive nos nolumus, sive volumus, ex instituto Dei et naturæ, in actu religioso, est symbolum religiosæ adorationis. Ergo, sicut panis significat corpus Christi, etsi absit actus omnis nostræ intentionis; sic religiosa geniculatio, sublatâ omni intentione humanâ, est externa adoratio panis, coram quo adoramus, ut coram signo vicario et repræsentativo Dei." [As the religious homage done to an image, or even to elements, is in itself an external act of idolatry, in so far as the act is concerned, although the intention of such homage may be directed to God the Great First Cause,—so the act of kneeling to a piece of bread, seeing that, according to the ordinance, the whole man, internal and external, ought to be engaged in the elementary signs, is a relative act of worship and an adoration of the bread itself. The reason is: an intention to worship a material object is not of the essence of external adoration, as appears in a religious act of homage. Thus, the bending of the knee before the Babylonish image is an external act of worship, even though the three youths had no intention to worship any but the true God; and in like manner, those who, from fear or the hope of reward or vain-glory, bend the knee to Jeroboam's golden calf (which the text clearly enough proclaims to have been done by the king himself, from no religious motive but the mere desire to rule), do pay adoration to the calf by the external act, although, no doubt, they may suppose the calf a mere created object and unworthy of honour,—because the act of homage, whether we mean it or not, is, from the ordinance of God and nature, a symbol of worship. Therefore, as the bread denotes the body of Christ (even though that idea be not present to the mind), so in like manner, kneeling, when used as a religious service, is the external adoration of that bread, in presence of which we bow as before the delegated representative of God, be our intention what it may.][189]