thanks for the timely aid which they had received from England, and recorded before the Lord a vow of constant fidelity to the treaty of peace and alliance which had been contracted between the two kingdoms. alliance between the two kingdoms, and a match between Prince Edward, and Mary, the young Scottish Queen, a policy which would have antedated the Scottish Reforma tion by nearly twenty years, if it had not been nullified by the treachery and vacilla- Let me now bring to your recollection tion of the regent Arran. But, undoubt- another series of facts illustrative of the edly, if we had had a Scottish Reformation services rendered by the Scottish Reformers in 1543, it would have been a Reformation to the English Reformation. It is not in the sense of Henry VIII., not in the generally known how very early, and in how sense of that of John Knox in 1560. (Hear, many instances, and in what important hear.) But all these earlier services ren- posts, the Scottish Reformers assisted their dered by England in the cause of the Refor- English brethren in diffusing a knowledge of mation of Scotland were as nothing com- the Gospel in that kingdom. Long before pared with those rendered to it in 1559 and Knox came into the field, a very considerable 1560, when the Reformation passed into the number of emiment Scottish exiles, driven phase of civil war, and when, in fact, it had into England, rendered important service to become impossible to separate the two the cause of evangelical truth in that country. causes of the nation's patriotic struggle for (Applause.) I may mention Alexander deliverance from the yoke of France, and Seyton, a Dominican friar, who was driven the Church's struggle for emancipation into exile in 1530 or 1531, lived ten years from the yoke of Rome. The experience of in England, was a popular preacher in some two campaigns had proved that the feudal of the churches of London, and chaplain to army of Scotland was no match against the Charles Brandon, Duke of Suffolk, brotherregular forces of France, especially when in-law of Henry VIII. John Wilcock, the latter were able to fight behind strong exiled in 1534, became also a favourite fortifications. The aid sent to our Re- preacher in London, where he went by the formers at that crisis by Queen Elizabeth name of the Scottish friar, succeeded Seyton was, under God, the salvation of the country in the chaplaincy of the Duke of Suffolk, and the Reformation. The siege of Leith and was one of the religious instructors of was the siege too of the Papal power in the accomplished and unfortunate Lady Scotland; and when the united chivalry of Jane Grey. He lived and laboured twenty Scotland and England forced France to years in England. John M'Alpine, prior of make peace, the heralds who proclaimed the Blackfriars of Perth, exiled in 1534, that peace at the cross of Edinburgh vir- was made a prebendary of Salisbury, and tually proclaimed at the same moment the rector of Bishopstowe, in Wiltshire. He final downfall of Popery and the triumph of was probably the first preacher of the Reforthe Reformation. To show the spirit by mation in that part of England. John which England was animated towards the M'Dowall, sub-prior of the Blackfriars of Scottish Reformers on that occasion, let me Glasgow, exiled in 1534, was made chaplain quote an extract from a letter of Sir William of Shaxton, Bishop of Salisbury. He was Cecil. The idea of negotiating with Eng- sent down to preach in the cathedral against land a treaty offensive and defensive origi- the supremacy of the Pope, and was thrown nated with Knox himself; and it was at into prison for the zeal with which he exeKnox's suggestion that Sir William Kirk-cuted his invidious duty. Robert Richardcaldy, of Grange, put himself into communication with Sir William Cecil. The secretary said in his letter, "The proceedings in Scotland for the abandonment of idolatry, and the maintenance of the freedom of their country from strangers, are such as all Christian men ought to allow. Nothing can be more joyful to those in England who have exalted their Queen to her kingdom, and brought in their Saviour Jesus Christ, than that the same blessing may come to Scotland. They in England should be utterly void of zeal to God were they not to favour the purposes of the Lords." And this cordial feeling was reciprocated by our reforming fathers-when solemn thanksgiving was returned to God in the great church of St. Giles's for the success of the war and the restoration of peace. John Knox, who was in the pulpit, gave special son, a canon of Cambuskenneth, was em- Having glanced at these facts, let me now suggest the practical lesson which flows from these recollections of the connection which existed between the Scottish and the English Reformations. That lesson in its most general form is the duty of Scottish Protestantism to come to the aid of English requires to be done to prosecute the Reformation in England. We are all of opinion that the Reformation in England was not thoroughly done, but was left incomplete. It is clear that Puritanism and Dissent are just the evidences of the original incompleteness tained with great ability and learning the led him into the extreme of denying the true doctrine of the sacraments. John principle of mediatory merit altogether; Rough preached in various parts of England and it was this heresy which he publicly during the reign of Edward VI., and suf- abjured and recanted, not the Protestant fered martyrdom in London for preaching to doctrine regarding the mediation of the a Protestant congregation in Islington, in Virgin. This curious discovery, therefore, the reign of Mary. John Knox laboured in completely vindicates his memory from the Berwick and Newcastle; in the great church charge of insincerity and want of firmness. of the latter he nobly maintained his The stain of inconsistency and inconstancy, testimony against the Mass, when summoned which for the last fifty years has rested upon by the Bishop of Durham to answer for his his name is for ever wiped away. (Hear, doctrine in teaching that the Mass was hear.) idolatrous; was made a royal chaplain; preached in London, Buckinghamshire, and Kent; was consulted by the bishops in revising King Edward's first Liturgy; and it was by his influence that a rubric was introduced into the Communion Service, which took away the adoration of the real presence in the sacrament,-a service to true Protes- Protestantism in our own time. Much still tantism for which Papists and High Churchmen have never forgiven him. (Applause.) There is one other very interesting fact, which I am anxious to take this opportunity of stating. It is a new fact, and one which serves to deliver the memory of one of our most beloved martyrs from the only stain and imperfection of the Reformation work that has ever on apparently good grounds in England. In addition to that, we are all been thrown upon it.-I refer to George aware that the work of the English ReWishart. It is usually represented in our formers is now threatened by the rise and histories that in 1539 George Wishart progress of Tractarianism, and the new life preached in Bristol against the doctrine of and energy of Popery. Scotland is much the mediation of the Virgin, was accused stronger and more happily situated in this of heresy, and condemned to make a public respect, and is able to come to the aid of the recantation, which he did accordingly in two beleaguered Protestantism of England; and of the churches of that city. That statement this is owing to the firmness with which she was furnished to the late Dr. M'Crie by a has always adhered to the fundamental gentleman residing in Bristol, in the form of principle that nothing is to be received in an extract from an ancient chronicle belong- religion but what has a clear warrant in the ing to the corporation of that city, called word of God. I hail, therefore, with joy "The Mayor's Calendar." Having observed the proposal which has been made to found that there were several blanks in the extract in Scotland a Protestant Institute, which as printed by Dr. M'Crie, in the notes to his "Life of Knox," I was desirous of filling them up, if possible; and two or three years ago I examined the chronicle at Bristol with that view, when I was not a little surprised and gratified to discover that the reading of the document which had been sent to Dr. M'Crie was an entire mistake, so far as the Virgin was concerned. The gentleman who sent the extract to Dr. M'Crie had mistaken the old English word nother-i.e., neither for mother. What Wishart had taught was, that Christ other hath nor could merit for him, nor yet for us. What the extract represented him as having taught was, that Christ's mother hath not nor could merit for him, nor yet for us. So that what Wishart publicly recanted at Bristol was an error, not a truth. He had fallen into a serious upon a single point, whether for purposes of misapprehension regarding the work of Christ, while his theological views were yet unsettled. His zeal in preaching against the doctrine of merit in the Romish saints had will be important, not only as a fortress of offence or defence; and her whole ecclesiastical force marches at the word of command. The best thing, therefore, that could be done for the Protestantism of England 1 principle that, in a general way, and except in circumstances of a special and exceptional kind, an agreement among churches in the two grand particulars of Presbyterian doctrine and discipline ought to be considered as furnishing a fair basis of union. Our churches and congregations in England now number 100. During the last fifteen years the Presbytery of London has tripled itself; and, instead of having only eight congregations, it has now twenty-four. Lancashire has made a similar increase, from eight congregations to twenty-four. You will admit that this is a very considerable progress to as I refer to were brought about between our Church and the United Presbyterian congregations in England, our numbers would at once be raised to 160 or 170. We should then bulk much more considerably in the public eye, in the midst of the great ecclesiastical masses by which we are surrounded. I hope that in a few years we may see this union completed. The assembly then adjourned till the evening. would be, that England should possess a strong and influential Presbyterian Church; and the special duty of Scottish Presbyterians in reference to England is to labour for this end. Give us, then, when we ask for them, able and efficient men to labour in England; take care that Presbyterians leaving Scotland attach themselves to Presbyterian churches in England; help us to accomplish Presbyterian union in England; accept and encourage the idea of a Presbyterian Church specially adapted to England, speaking with an English voice, and wearing a genuine English aspect. And I will take this opportunity of expressing my sense of the great, be made in that time; and if a union such and important service which this Church has lately rendered to the cause of Presbyterian ism in England, by giving to our Church such an eminent and esteemed man as my beloved colleague, Dr. M'Crie. (Cheers.) He has already been able, in a remarkable degree, to understand the peculiarity of our position in England, and the nature of the difficulties with which we have to contend; and he has already broken ground in a number of directions, in which we expect from his labours still further fruits. He has recently presented us with a meritorious work, containing an able statement of our distinctive principles as a Church, and the relations in which we stand to other bodies in Scotland, Ireland, America, or elsewhere. I hope that this excellent manual will be the means of enlightening our English neighbours in regard to the true character of our Church. He has also lately given an able and interesting view of the present position THE rebuke of the Almighty is hard and prospects of Unitarianism in England, to endure. which will be very useful in enabling people Jehovah is a heavy hand, and one which, The chastening hand of in England, who often confound Presbyte- when mightily stretched forth, can rianism with Unitarianism, to distinguish between them. In the one work he tells the crush his creatures almost to nothing, English public what our Church is, in the until, with the Psalmist, they have to other he shows what it is not. I may also cry out, entreating him to stay his mention that Dr. M'Crie is addressing him-hand and to return to them in love, self to the very important subject of Presby- and to save them for his own name's terian union in England. If such a union sake. He comes to them as if iu anger; can be carried out in Australia or in Canada but, ah! my dear friends, ever reupon sound principles, it is hard to see why member that it is not actually in anger it might not also be carried out on equally that he chastens his people-not besound principles in England also. Princi- cause his fierce wrath is kindled against ples are not matters of geography or topo- them by anything that they have ever graphy. If they are right on the other side done, or ever can do, but because he of the Atlantic, they must be right on this. loveth them, and chastens them for If a sound union of Presbyterians can take their good, that they may be made place in Nova Scotia, might it not take CHASTENING. BY THE REV. WILLIAM C. BURNS. (From a Hearer's Notes.) place in Old Scotia itself? (Applause.) I partakers of his holiness. The ideas trust that, so far as the influence of this of the people of God even are very, Church can be brought to bear in the way of very low and unjust on this point. encouragement us, that encouragement When they feel God's chastening hand will be given in the direction of Presbyterian lying heavy upon them, instead of union. We felt grateful for the assistance welcoming the rod, they begin to given us in this direction by the venerable doubt his faithfulness, and to doubt principal, Dr. Cunningham, at a recent his love, saying within themselves, meeting of Synod, where he laid down the "God cannot love me when he chastens me thus, he must be an enemy who seeks my life;" and thus they begin to feel as if eternal wrath were already commencing. on feel what David felt when he penned this psalm, we could scarcely bear it at all. "Still, beloved friends, count it no strange thing should you be led into Now, if it be true that Jehovah's trial. When it may come upon you, hand falls so heavy when it is lifted in how, or where it may come upon you, love, ah, what will be its weight when I know not, and futurity alone can it rises to consume the wicked, when it reveal that; but this I can tell you-for is raised in judgment? Here is another this I know-that tried you shall be ; point on which our views are most un- for "whom the Lord loveth he chasworthy and most erroneous. We seem teneth;" so that, if the Lord loves to draw a comparison between the you, he shall chasten and scourge you, degree of God's chastenings of his own that you may be made like to himpeople in this world and that of the completely conformed to his image lost in hell. We make light of his and ready to enter into his rest and threatenings and of his curse. Oh, glory. There is much, much to be beloved friends, consider this, I be- done for you and in you, even after seech you. If the chastisment which Christ is made unto you salvation and love inflicts be so great, and sometimes redemption. Christ is made unto his apparently so insupportable, what must people sanctification; so that, as surely Jehovah's curse be? So little do many as when one gets possession of a diaknow of the desert of sin, as simply mond, he will have it cut and polished, opposed to the nature and character of so surely will the Lord cut and polish God, that their idea of the amount of and prove every soul that has been wrath which they deserve to bear for elected by his love and called by his sin does not nearly come up to the Spirit out from among an ungodly amount of suffering which many of world, even every one whom he has God's people have to bear in this world, taken unto himself for a possession. their journey homewards; and Wherefore, if ye be the Lord's, expect many a saint, dear to God-unspeak-not to avoid or to do without these ably precious to God-suffer far more trials, which are just the messengers in the process of sanctification than of a God of love to the souls whom he even some Christians see it to be in has redeemed with the precious blood the power of God to have inflicted on of his Son; for God never yet gave them to all eternity; and of which, if faith without afterwards trying it, to you were to speak to many a one see of what manner of spirit is this called Christian, they would at once soul who is to be united to him for shrink back and say, Impossible, I evermore. never, never did anything, in justice, to deserve all this." Ah! yes, some of God's dearest people have to suffer much pain while they are preparing for glory more than others of his people have any conception of. Hard measures have often to be used in weaning the soul from all beside but God; and then afterwards, it may be, softer measures may do, and accomplish the purpose, when once the heart has learned not to be quite so stubborn, and when once the will has learned not to be quite so rebellious. Yes, if some of us were enduring what others of his dear people have endured before us, we would be giving up all hope, it may be, of salvation at all, or, at least, be filled with doubts and despair, and thinking in our hearts that we were beginning in every deed to drink the cup of wrath, which we were never to finish to all eternity. If some of us were even to There are many of the Lord's people among you as yet untried, on whom, in the fulfilment of his faithful word, he will, in his own good time, lay his afflicting and chastening hand. Some of you will he lay upon a bed of languishing, consuming your strength, and causing your beauty to fade away. Some of you will he try by setting you down in the midst of a circle of ungodly relatives and friends, and these will just be so many opportunities thus granted you of glorifying the God of Israel in the fires. Some he may spoil of their earthly possessions. Some will have to glorify him in enduring bereavements in their families. In short, the ways are endless in which he may do it, the methods various and painful. Some of you may have to glorify him by bearing persecution for the name of Jesus. And then, again, he tries some of his very dearest chil dren-and the dearest the most se- does when a child has offended him, verely too-by fearful darkness and however dearly he may love him, and despondency, and doubts, and fears, perhaps would even fain recall him to and sorrows of the soul, for which his side, he removes him from his prethey know no balm, and from which sence, and desires him not to return they know not whither to escape and until the fault he has committed be flee. It seems, indeed, to be this trial repented of and forsaken. Just in the of which the Psalmist here complains, same manner does the Lord act towards and from which he cries for deliver- his children, if they have transgressed ance. Some people say that it is sinful his known will. He puts a veil bein God's people to be dull, and cast tween them and himself, and shuts down, and desponding; that it is not them out in some measure from his the effect Christianity ought to pro-presence; puts them, so to speak, beduce on the soul. Let such persons hind the door; and, ah, that's bitter, read the Psalms; and, if there is any Christianity to be found there, they will see that a believer in Jesus can be driven not only to doubts and fears, but even well nigh to despair. 66 "Lord in thy wrath rebuke me not, Nor in thy hot rage chasten me." So fearful was the chastisement, that David could no longer bear it; and he felt as if the wrath of Jehovah was lifting the rod, instead of his unchanging love. Let the unconverted take warning from this. Take warning! remember it is a saint of God that is speaking here one on whom the anger was never to descend, one on whom the wrath of God was never to be poured out; and yet he speaks of rage," and "hot displeasure," and fierce anger." Ah, unrenewed souls, what will you do when the wrath of an angry God bursts forth upon you? Not, mark it well, not the chastisement of one who loves you as he loves himself, but one who is your bitter foe to all eternity. What will you do then? The Psalmist goes on to say, "Lord, pity me, for I am weak." Exhausted by the conflict and the struggle, he could now only lie down and say, Lord, pity me!" as an object of compassion to the merciful God. "Heal me, for my bones vexed be;" and then, "But, Lord, how long stay wilt thou severely bitter chastisement; for when God is not in the soul, then peace is not, joy is not; nothing is in the soul but darkness, and wretchedness, and emptiness. In such a case, all the believer can do is abhorring himself in dust and ashes, to exclaim, "Be merciful to me, for thy mercies' sake; return, return unto my soul, and save me for thy mercies' sake." 66 This expression, "Save me," is a very remarkable one. Ah, it is a great lesson to learn that God is a Saviour; a lesson that few have learnt, and that few desire to learn; that from beginning to end, in every step of the Christian life we need God as a Saviour. Bless me," David does not say 66 "Assist me," "Aid me;" but "Save me." He does not say that he is to do half the work himself, and the Lord the rest; but even after he knew that he had escaped from the sentence and curse of the law, still the cry is, "Save me, save me !" Ah, it is a thing as difficult as it is unspeakably blessed when attained unto, to acknowledge that, beside Jehovah, there is and can be no Saviour. Oh, that his own people were not so full of self-conceit and self-confidence; for that just keeps them far from God. My dear friends, you must give up looking to yourselves, or to anything in yourselves; you must reject self and all its confidences, or else you must abide by self to the end, and follow self to the grave, and follow self "Return, O Lord, my soul set free; to judgment, and follow self to the left O save me, for thy mercies' sake." hand and to the lake of fire. The PsalmOne of the greatest trials, perhaps ist does not ask to be put, as some think, the greatest of all to which God ever in a salvable state. He does not ask puts his children, is that of wanting God to enable him to save himself, or his presence, and of being made to re- to give him the power to save himself, main at a great distance from him. or to fit and enable him to become his When they sin against him, he with- own saviour; but he simply says, draws the light of his countenance from " Save me." This is what all God's them; and just as an earthly parent people would need to feel before they make?" |