The Life of James Renwick Part 1

The Life of James Renwick.

by Thomas Houston.

HISTORICAL INTRODUCTION.

The prophet's message to Eli, "Wherefore the Lord G.o.d 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 ill.u.s.trated in all by-past ages. The works of many men of eminent talent and remarkable energy--admired in their own day,--have speedily pa.s.sed into oblivion, or have been productive of few permanently salutary results. Despising G.o.d, "they have been lightly esteemed." Those, on the other hand, who honoured G.o.d, 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 G.o.d. 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 ill.u.s.trious 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 n.o.blest, 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 G.o.dly 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. G.o.d 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 a.s.signed 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 G.o.dly 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 G.o.d in his generation. Her prayer was heard and graciously answered. The son of her vows was born at Moniaive, in the parish of Glencairn, Galloways.h.i.+re, on the 15th of February, 1662. His father died before he reached the age of fourteen, but not before he felt a.s.sured--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 G.o.d, 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 G.o.d, Renwick was trained for his life-work in the school of _temptation_; he experienced painful mental conflicts, and the a.s.saults 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 G.o.d, 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 a.s.sailed 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 a.s.sault, 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 a.s.sured of the existence of G.o.d." 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 G.o.d's existence, but to the a.s.surance of his personal interest in G.o.d 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 cla.s.sical 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 scholars.h.i.+p ent.i.tled 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 fellows.h.i.+p-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 a.s.sociated 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 n.o.bly 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 G.o.d.

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 G.o.d with His people meant, till he joined the fellows.h.i.+p 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 dest.i.tute 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 pa.s.sed 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 n.o.ble 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 Cla.s.sis or Presbytery of learned and G.o.dly 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 G.o.d'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 G.o.d, he yielded himself up as an entire self-sacrifice, antic.i.p.ating 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 G.o.d. 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 const.i.tutional 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 G.o.dliness.

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 G.o.dhead, 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 hara.s.sed 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 G.o.d'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 G.o.d, Mr. James Renwick, preach on Song iii. 9, 10, when he treated greatly on the covenant of redemption agreed on between G.o.d the Father and G.o.d 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 d.a.m.ned reprobates in h.e.l.l 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 G.o.d, 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 G.o.d, 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 circ.u.mstances 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 a.s.serted. 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 G.o.d 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 circ.u.mstances 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 pa.s.sages which, for searching application to the conscience, and moving eloquence, are unsurpa.s.sed 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 h.e.l.l, 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 wors.h.i.+p in their families, and prayer in secret. Others, if they keep any family wors.h.i.+p, 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 G.o.d 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. Mana.s.seh 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 G.o.d, 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 h.e.l.l, 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 G.o.d'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, G.o.d 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 G.o.d 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 friends.h.i.+p 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 pa.s.sages:--

"Consider your own condition without Christ. Ye are lost and undone, limbs of Satan, children of wrath, h.e.l.l to be your dwelling-place, and devils and d.a.m.ned 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 G.o.d? What think ye of h.e.l.l, 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 G.o.d? And what think ye of your final condition--to be in continual torment--always weeping and gnas.h.i.+ng 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 h.e.l.l, 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, G.o.d'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 pa.s.s through the dark gates of h.e.l.l, 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 gla.s.s 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 G.o.d.' 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 la.s.s. 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 G.o.d, 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 h.e.l.l, 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 la.s.s 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 G.o.d's service, in another discourse, he thus forcibly reasons:--

"Observe, that it cannot but be a great injury against G.o.d, 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 l.u.s.ts. 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d.

"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 G.o.d 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 G.o.d, but go into it. For this end, break the bargain and peace with your l.u.s.ts and idols; and make up your peace with G.o.d 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 G.o.dly have peace with G.o.d. 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 l.u.s.ts 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d for ever! And now to Him who is purchaser of true peace, be glory and praise for ever. Amen."