"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.