ONE of the most important, yet painful, controversies that ever agitated the peace of the Church of Scotland is recalled by the publication of the Scottish History Society’s recently-published volume, Register of the Consultations of the Ministers of Edinburgh.* This volume, which is to be followed by another, places before students of the ecclesiastical history of Scotland a number of important letters, papers, and documents hitherto not easily accessible. The Editor, Rev. William Stephen, gives, in his introduction, a brief summary of the events leading up to the split that divided the Church for so many years, with its usual accompaniments of the estrangement of hitherto deeply-attached brethren and painful wranglings over disputed points. These volumes will be very helpful in giving all interested an opportunity of studying from official papers the matters around which the controversy was waged. Hitherto the best accounts of this controversy are to be found in Beattie’s History of the Church of Scotland during the Commonwealth, Dr. King Hewison’s The Covenants, and the Records of the Commissions of the General Assemblies (vol. iii.). Generally speaking, the position of the two sides in the controversy, if stated in the most general terms, would be accurately described by ascribing a broader and more charitable outlook to the Resolutioners as to public matters affecting the cause of Christ, while the Protesters were of a narrower turn of mind and less pliable to the seductive influences that proved such a source of trouble ultimately to the Resolutioners. Notwithstanding the rigidity of the Protesters’ position and the narrowness of their outlook, as regarded by popular standards, it is quite evident, from the ultimate developments in Church and State, that they were men of far-seeing vision—men who, in the language of the Redeemer, could discern the signs of the time. Their non-pliability and determination to have no half courses are apt to prejudice the cause of the Protesters in the eyes of many whose
* Register of the Consultations of the Ministers of Edinburgh and Some Other Brethren of the Ministry. Vol. I., 1652-1657. Edited by Rev. William Stephen, B.D., F.S.A., Scot. Edinburgh: Printed for the Scottish History Society. 1921.
whole nature revolts against such an attitude where religion is involved; but a true reading of the inward workings of history at this date will, we believe, give a much more favourable verdict to the Protesters.
The events leading up to the division that shook the Scottish Church may here be briefly stated. Under the blind and mad infatuation that seemed ever to haunt the Royal House of Stuart, until it led it to its doom, Charles I. found himself face to face with the Parliamentary forces of England and the Covenanter forces of Scotland. The struggle was sharp and keen, and though for a short time in Scotland the Royalist cause, under the leadership of Montrose, had its encouragements, yet alike in England and in Scotland, the battles of Marston Moor and Philiphaugh dashed any hopes Charles might have entertained to the ground. In January, 1646, the Scottish Parliament passed the Act of Classes, which made it a condition that all who followed Montrose should be held incapable of holding places of public trust. In May of the same year Charles surrendered himself to the Scots army at Newark. About eight months later, after negotiations, the Scots delivered the King to a Committee of the English Parliament. He escaped from his captivity at Hampton Court, and fled to Carisbrooke Castle, Isle of Wight, where he was kept a prisoner from November, 1647, to September, 1648. It was while at Carisbrooke an event took place that was the cause of much heartburning in Scotland. This was the signing of “the Engagement” (26th December, 1647), by which Charles engaged himself to obtain Parliamentary authority for the Solemn League and Covenant, without enforcing it on the unwilling, to establish Presbytery in Scotland for three years, to suppress “sectaries,” among whom were included Independents and “Seekers,” while the Scottish signatories bound themselves to restore to the King all his prerogatives, even by the help of the sword. This secret treaty, signed by Charles, Loudon, Lauderdale, and Lanark, was encased in lead, and hid in the castle garden lest it should be seized. The Scottish Estates met on the 22nd March, and approved of the Engagement, notwithstanding the determined opposition of the leaders of the Church. The Estates even went the length a few months later of commanding all subjects to subscribe a concurrence to the Engagement. While the Committee of Estates were thus engaged the Commission of the General Assembly was also busy, and remonstrated with the Engagers for their folly, and issued its Short Information as a dissuasive until the Assembly met. When the Assembly met (12th July) its Moderator, George Gillespie, condemned the Engagement as sinful and censurable (Peterkin’s Record of the Kirk of Scotland, pp. 496-520). The Church opposed the Engagement because it violated the Covenant and proposed the reinstatement of an Episcopalium King. The Engagers were branded as malignants, a favourite term in the controversial literature of this period, and sectaries. Ministers who favoured the Engagement were to be deposed. All young students on entering college and “all persons whatsoever
at their first receiving the Sacrament of the Lord’s Supper” were required to “take the Covenant.”
On 23rd January, 1649, the Scottish Parliament met in Edinburgh, and passed laws condemning the Engagement— notable among these being “the Act of Classes for purging the judicatories and other places of public trust.” All public officials were ordered to compare before the Estates and answer for their loyalty. Offenders were grouped into four classes with a graduated scale of punishment according to the heinousness of their offences. The first consisted of officers and persons in places of public trust who were malignants of the worst type— plotters against the Covenant or actively engaged in support of the Engagement, such were to be debarred from public offices during their lifetime. The second class consisted of those who had been censured as Malignants or had interfered with the opponents of the Engagement, and the means taken to nullify it, these were to be deprived of office for ten years. The third class were the lukewarm neutrals—neither cold nor hot—who had not supported by protest the anti-Engagers; five years’ of deprivation of public offices was their sentence. The last class were holders of places of trust who had fallen in uncleanness, bribery, swearing, drunkenness, profanity, and neglect of worship. A sentence of one year’s deprivation was passed on them, and before reinstatement they had to give proofs that they were living a more holy and chaste life.
(To be continued.)
Searmoin.
LEIS AN URRAMACH C. H. SPURGEON.
Eadar-theangaichte gu Gaelic le Alasdair Dughallach,
oileiniche ann an “Oil-thigh Spurgeon.”
(Air a leantuinn o t. d. 183.)
“Nithe a tha dlùth do Shlàinte,”—EABH. vi. 9.
A GUS a nis that Slàinte ‘na h-uile lanachd a’ teachd. Tha na “Nithean a tha dlùth do Shlàinte” a deanamh feachd-shiubhal glòirmhor air thoiseach oirre—o’n Taghadh a nuas gu ruig fosgladh nam bàrr-gue luachmhor so de shubhailean ann an cridhe a’ pheacaidh. Nach maiseach an còmhlàn iad? ‘S cinnteach gu’m bi na h-ainghlean air uairean ag itealaich air an aghaidh le h-ioghnadh, agus ag amharc air an armaitl fhada so a tha toirt slàinte le caithream a dh’ ionnsuidh a’ chridhe. Agus a nis, tha’n seud-lann luachmhor a’ teachd, air a suidheachadh le seudan agus neamhnuidean. That i de obair cosmbuil ri Dia; cha do thogadh òrd riamh oirre; bhuaileadh a mach, agus dhealbhadh i air innein Cumhachd Shiorruidh, agus thilgeadh i
ann am moltaír Gliocais Shiorruidh, ach cha do shalaich làmh duine riamh i, agus tha i air a suidheachadh le seudan cho dolabhairt luachmhor ‘s ged rachadh nèamh agus talamh a reiceadh, nach ceannaicheadh iad slàinte eile gu bràth? Agus co iad so a tha dlùth timechioll oirre? Tha triuir pheathraichean milis ann aig am bheil an t-ionnhas a ghnàth fo’n cùram—’s aithne dhuibh iad, tha ‘n ainmean coitcheann ‘s an Seriobtuir—Creidimh, Dòchas, agus Gràdh, an triuir pheathraichean diadhaidh; Tha Slàinte aca so ‘n an innigh, agus tha iad g’a giùlan mu’n cuairt leò ‘n an leasraidh. Creidimh, a tha gabhail greim air Criosd, agus ag earbs’ an iomlain ris; a tha ‘gabhail cuid a chunnairt air ‘fhuil agus ‘iobairt, air son nan uile nithe agus aig nach ‘eil muinghinn eile. Dòchas, a tha le stùil dhearsaich a’ sealltuinn ri Iosa Criosd ann an glòir, agus aig am bheil fughair gu’n tig e gu h-aithgearr; a tha ‘g amharc sios, agus ‘nuair a chì i ‘m bàs gruamach ‘s an rathad oirre, aig am bheil sùil gu’n théid i troimhe le buaidh. Agus, thusa, a Ghràidh mhilis, an t-aon is is millse de’n triuir; ise aig am bheil a briathran ‘n an ceòl agus a sùlean ‘n an reultan. Tha Gràdh mar an ceudna ag amharc ri Criosd, agus tha i ‘an ro-gheall air, tha i g’a ghràdhachadh ‘n a uile oifgean, ag aoradh d’a làthaireachd, a’ toirt urram d’a bhriathran; agus tha i ullamh gus a corp a cheangail ris a phost agus bàsachadh air a shon-san a cheangail a chorp féin ris a’ chrann gu bàsachadh air a son-se. A Ghràidh mhilis, ‘s maith a roghnuich Dia cùram na h-obair naomh earbsa riutsa. Creidimh, Dòchas, agus Gràdh—a pheacaich, am bheil an tri so agad? Am bheil thu ‘creidsinn gur e Iosa Mac Dhe? Am bheil dòchas agad trid éifeachd a thoilteannais, gu’m faic thu gnùis do Chruith-fhir le h-aobhneas? Am bheil gràdh agad dha? Innis am b’ urrainn thu aithris am dhéigh—
“ O! Iosa ‘s eaomh d’ainm ro bhinn,
Is ceòl e do mo chluais,
An t-ainm bu mhiann leam ‘sheirm cho àrd
‘S gu’n cluinnt’ ‘s gach àit an fhuaim.
“ Is luachmhor thu do m’ anam féin,
M’ aighear ‘s mo dhòchas thu;
An coimeas riut tha seudan ‘s òr
Mar òtrach ‘s ni nach fù?’”
Am bheil na tri gràsan so agad? Ma tha, tha Slàinte agad. Air dhuit sin a bhi agad, tha saoibhreas gach uile bheannachd agad; oir is leat Dia anns a Chumhnant. Seall air d’ aghaidh; cuimhnich gur leatsa Taghadh, is leat Roí-òrduchadh agus Ordugh Arduachdranach le chéile; cuimhnich gu’n deachaidh namhasan an lagh seachad; tha ‘n eridhe briste ri bròn, fhuair thu cheana sòlasan na diadhachd; tha na gràsan spioradail cheana a’ briseadh a mach; tha thu ‘d’ oighre air neobhàsmhorachd, agus air do shonsa tha am glòirmhor a’ teachd. Is iad so na “Nithe a tha teachd an cuideachd slàinte.”
Nis feumaidh sibh faighidinn a dheanamh rium d’ireach ear beagan mhionaidean fathast; ‘s éigin domh am freiceadan deirdh a thoirt a nois. Tha e eu-comasach, le leithid sud de armaitl air thoiseach, gu’m biodh Gràs gun luchd-coimhideachd
‘na déigh. Faicibh a nis iadsan a tha ‘leantuinn an déigh Sláinte. Mar a bha cheruban maiseach, dealrach ag imeachd roimpe—tha cuimhn’ agaibh fathast air an ainmean, Irisleachd, Aithreachas, Urnuigh, agus Coguis mhaoth, mar sin tha ceathrar ‘g a leantuinn, agus a teachd a steach, le àrd ghreadhnachas do Taingéalachd, a sior sheinn—
“O! m’ anam, beannaich thusa nis
An Dia Iehòbhah mòr;
Moladh gach ni an taobh stigh dhiom
Ainm naomha mar is còir.”
Agus an sin tha Taingéalachd a’ gabhail greim de laimh a mhic, ‘se ainn a mhic sin Úmhlachd. “O! mo Mhaighstir,” deir an cridhe, “rinn thusa na h-uiread air mo shonsa, bheir mise umlachd dhuit-sa.”
“An ceum do lagh thoir orm bhi ‘triall,
Oir leam ‘s ro thlachd mhor e;
Gu d’ theistis naomh, ‘s ni h-ann gu sannt
Mo chridhe lùb a Dhé.”
An cuideachd ris a’ ghràs mhaiseach so tha aon d’ an ainn Coisrigeadh—spiorad geal, fiorghlan anns nach ‘eil ni air bith de thalmhaidheachd; o cheann gu ‘chois ‘s le Dia e uile, agus is òr e uile. Cluinn e ‘labhairt—
“Gach ni is leam, ‘s na tha mi féin,
‘S leats’ iad, a Dhé, gu bràth;
Gach ni a’s dleasnas orm thoirt seach’
Gu toileach bheir mo làmh.
S na’m faodainn cuid a chumail dhiubh,
S’ nach gairmeadh dleasnas mi,
Mo ghràdh do m’ Dhia tha nis cho dian,
S’ gu’n tugainn dha gach ni.”
Ceangailte ris an aon dhealrach so tha aon le aghaidh chiùin agus shòluitme, d’ an ainn Eòlas, “Agus bithidh eolas againn; théid sinn air ar n-aghaidh a ghabhail eolas air an Tighearn.”—Hosea, vi. 3. Tuigidh iadsan a tha air an saoradh rùin-dhìomhair, is aithne dhoibh gràdh Chriosd. Tha eolas aca air-san: a’s e ‘bheatha mhaireannach eolas air.
A nis am bheil a’ cheithir so agad? Tha iad a’ teachd an déigh Sláinte, agus cha ‘n ann air thoiseach oirre. “O tha!” ‘s urrainn an creidmheadh a ràdh, “tha dòchas agam gu’m bheil Taingéalachd, Úmhlachd, Coisrigeadh agus Eòlas agam.” Cha sgithich mi sibh, ach tha triùir dhealrach a leantuinn na ceathrar ud, agus cha’n fhaod mi an dì-chuimhneachadh; oir is iad is fearr dhiubh gu léir. An sud tha Eud, le sùlean teine agus cridhe lasarach, teanga a tha ‘logadh, làmh nach sgithich, agus buill cuirp nach sàrùichear; eud a dh’ itealaicheas mu ‘n cuairt an t-saoghail le sgiathan nì’s luaithe no boillsgeadh an dealanaich, agus a tha eadhon an sin a’ faotainn a sgiathan tuilleadh is mall air son a mhiann. Eud a tha ghnàth deas gu bhi ‘toirt ùmhlachd, ‘g a thoirt féin suas air son Chriosd, eud-mhor a ghnàth ann an ni maith. Tha an t-Eud so a ghnàth a gabhail còmhnuidh làimh ri aon d’ an ainn, Co-chamunn. ‘Se so, ‘s
cinnteach, an t-aon a’s maisiche de’n chuideachd gu h-iomlan; is aingéal air a dheanamh spiordail Co-chomunn—aingéal air a thurghlanadh, agus air a dheanamh fathast n’i’s coslaiche ri aingéal. Tha Co-chomunn, ‘s an uaigneas, a’ gairm air a Dhia; tha a Dhia a’ faicinn ‘s an uaigneas. Tha e air a cho-chumadh ri iomhaigh Iosa; ag imeachd a réir a cheumanna, agus an còmhnuidh a’ leagail a chinn air a bhrollach. Tha Co-chomunn le aon làimh a’ gabhail greim air Eud, agus mar ni dh’fheumas leantuinn, air an taobh eile dheth tha Aoibhneas—aoibhneas anns an Spiorad. Aoibhneas aig am bheil sùil n’i’s dearsaiche na thug Sügradh an t-saoghail riamh do mhaise creutair bàsmhor, le cois aotrom, tha e ‘ruith thairis air beanntaibh bròin a’ seinn anns an t-slighe a’s gairbhe, air dillseachd agus gràdh. Tha Aoibhneas, coslaich ris an Spideig,* a’ seinn anns an dorchà, agus ‘s urrainn e Dia a mholadh anns an doininn, agus a chliù a sheinn gu h-àrd anns an stoirm. Is freagarrach da-rìreadh an cerub so gu bhi leantuinn an déigh Slàinte. Na di-chuimhnicibh an trùir so eile, ‘s ann de oibrìbh deireannach an Spioraid iad, ‘s nithibh àrd iad ri ruigsinn orra—Eud, Co-chomunn agus Aoibhneas.
* Nightingale.
A nis cha mhòr nach ‘eil mi air crìochnachadh. Direach air dheireadh tha Buanaachadh, cinnteach, daingean gus a’ chrioch. An sin tha Naomhachadh iomlan a’ leantuinn, leis am bheil an t-anam air a ghlanaidh o gach peacadh, agus air a dheanamh cho geal agus cho glan ri Dia féin. A nis tha sinn air faighin gu fior dheireadh na h-armailt. Ach cuimhnicibh, mar a bha freiceadan toisich ann cho fad air thoisich ‘s nach b’urrainn sinne am faicinn, mar sin gu’m bheil freiceadan deirdh ann cho fad air dheireadh ‘s nach urrainn sinn a nis am faicinn. Feuchamaid direach r’am faicinn le sùil a’ chreidimh. Chunnaic sinn an armailt; lorgaich sinn i o Legion an Tàirneanaich, fo sheòladh an Spioraid Naoimh, gus an do chriochnaich sinn i le Naomhachadh iomlan. Eisd! tha mi ‘eluinninn fuaim na trompaid airgid; tha buidheann ghloirmhor air dheireadh. Tha freiceadan fada, fad’ air ais a tighin, a’ leantuinn cheuman nan gaisgeach buadhach a sguab ar peacanna cheana air falbh. Nach ‘eil sibh a’ faicinn an sud anns an toiseach tha aon aig am bheil a dhealbh air a tharruing le daoine mar chraimhnic. Amhaire air; cha ‘n e righ nan uamhas a th’ann. Tha mi ga d’aithneachadh, a Bhais, tha mi ga d’aithneachadh. ‘S truagh a chuir daoine na brengan ort. Cha tannasg idir thu; gath air bith cha’n ‘eil a’ d’ làimh; cha’n ‘eil thu tana agus eagallach. Tha mi ga d’ aithneachadh, a cherruib dhealraich; cha ‘n e gath a th’ agad a’ d’ làimh ach iuchair òir a dh’ fhosglas geatachan Phàrais. Tha thu maiseach ri amharc ort, tha do sgiathan mar sgiathan choluman, còmhdaithe le h-airgiod, agus mar òr buidhe. Faicibh an t-aingéal so, am Bàs, agus an t-aon a tha ‘teachd ‘na dhéigh, an Aiseirgh. Tha mi ‘faicinn tri nithibh dealraich a’ tighinn; ‘s e ainn aoin diubh Muinghinn, faic e. Tha e ‘g amharc air a’ Bhàs; fiamh cha’n ‘eil ‘na shùil, no glaise air
‘Aodann. Faic Muinghinn naomh, a’ siubhal le ceumaibh socraich; cha’n ‘eil ‘fhuil a’ reothadh le sruth fuar a’ bhais. Faic na dhéigh a bhraithair, Buaidh; chinn e mar tha e ‘glaodhaich, “O! Bhais, c’ait am bheil do ghath? O! Uaigh, c’ait am bheil do bhuaidh?” Tha ‘m facal mu dheireadh, “buaidh,” air a chall ‘am measg iolach nan ainglean. Tha iad so a’ toirt suas na cuid a th’ air dheireadh. Tha ainglean a’ giùlan spioradan na muinntir shaorta dh’ ionnsuidh uechd an t-Slànughir.
“Fada bho shaoghal ciont’ ‘us cràidh,
Duinte le Dia a stigh gu bràth,
‘S iad beannaichte gu sior.”
Agus a nis tha òrain shiorruidh a’ leantuin—”Molaibh e, molaibh e, Righ nan righrean agus Tighearna nan tighearnan; fhuair e ‘bhuaidh dha féin. Haleluiah! haleluiah haleluiah!fad saoghal gun chroich! Haleluiah a rithist! Sior-ghlaodhadh maettalla na siorruidheachd, “Haleluiah!”
“NITHE A THA ‘TEACHD ‘AN CUIDEACHD DO
SHLAINTE-SA.”