By REV. JOHN COLQUHOUN, D.D.,
Minister of the Gospel, Leith, 1813.
(Continued from page 209.)
Are Christ and God in Christ, together with his grace, mercy, and truth, as hath been said above, the primary grounds of a saints comfort and hope? I hence infer that, his manifold infirmities and deficiencies, in his exercise of grace and performance of duty, should at no time discourage him. Believer, thy remaining darkness, deadness, carnality, weakness, and indisposition of spirit for holy exercises, should indeed occasion in thy soul, much godly sorrow and self-loathing; but, they should never discourage thee in thy holy endeavours, nor cause thee to despond. They should not make thee distrust thy faithful Redeemer, or doubt of any promised blessing; because thy title to grace and glory, is not founded on thy own performances, but on the consummate righteousness of the Lord Jesus; and thy exercise of hope, should be suitable to the grounds of thy
hope. Be not disquieted, then, though thou feelest the corruption of thy nature, strong and active; while thou findest, at the same time, thy renewed nature, striving in opposition to it, and mourning under a painful sense of it. Unbelieving discouragement, arising from a sense either of sins or of wants, of desertions or of temptations, will weaken thy hands, and indispose thy heart for spiritual obedience (I Sam. xii, 20; Heb. xii, 12, 13). It was when Peter began to fear, that he began to sink in the water.
Doth the Lord Jesus, usually afford inward and sensible comfort to his children, about the time of their first conversion? They may see in this, an illustrious display of his manifold wisdom, as well as of his redeeming love to them. One thing that he designs by this, is, that they may perceive as early as possible, the inexpressible advantages, that they have gained by the gracious change, which his Holy Spirit hath produced in them; and thereby be encouraged, as well as inclined, so to run the race that is set before them, as to attain the prize of inexpressible and endless joy, in his immediate presence. For, having marrow and fatness in their Father’s house, instead of husks in a far country; spiritual and substantial delights, instead of pleasures that are carnal and empty; they cannot, even at the beginning of their Christian course, but acknowledge themselves already unspeakable gainers.
Is spiritual joy required of believers, in the law, and promised to them, in the gospel; and is the Lord displeased, when they appear uncomfortable in his service? Let them hence learn that it is their duty, at all times, and in all conditions, to be of good comfort; and that it is their sin, to neglect this part of their duty, at any time, or on any account. Consider, believer, that thou art commanded to “be of good courage,” yea, to “rejoice in the Lord always” (Phil. iv, 4). Rely then, upon the promise of the gospel, in order to obey this precept of the law. Trust firmly, that Jesus the Consolation of Israel, will according to his promise, comfort thee in every time of need; and, in the faith of the promise, as well as in obedience to the precept, endeavour frequently to rejoice in Him, and in God as thy God through him. Exercise daily, in dependance on the promise, the grace of holy joy; not so much, because it will afford pleasure to thyself, as, because it is a duty, which thou art commanded by thy God and Redeemer, always to perform. If thou allow thyself to neglect, for a season, any duty, and especially this one, thou must not be surprised, if thou soon lose thy present comfort.
Is spiritual consolation or joy, a part of life, of eternal life? Hence, I may justly infer that, it is a slandering of true religion, to say or insinuate, that it deprives persons of the comfort of life. Nothing can be more false. None in the world, hath such good reason to rejoice, as the true Christian. If a holy man appear at any time to be sad, it is not because he is religious, but because he is not more religious. The more holiness, he attains, the more pure consolation, does he enjoy. It is true, he will take no more pleasure in sin; but, instead of that, he will have peace with God, and the joy of his salvation. It is far from being Christ’s design, to deprive him of pleasure; but only, to determine and enable him so to consult his own happiness, in subservience to the glory of God, as to exchange sinful and mean, for spiritual and noble pleasures (Prov. iii, 17). He accordingly experiences such delight, in the ways of holiness, as he
never enjoyed, nor could enjoy, in the ways of sin. “A stranger doth not intermeddle with his joy” (Prov. xiv, 10). The believer knows by experience, that there is more joy, even in penitential mourning for sin, than in all the mirth of the most prosperous sinner. He findeth such a secret sweetness in his godly sorrow, that instead of desiring, he rather fears, the removal of that sorrow.
Is the comfort, with which the saints are favoured, spiritual and holy comfort? Let no man then conclude, that he is a true Christian, merely because he has felt on some occasions, natural and sensible consolation. Natural, outward, and sensible consolation is one thing; spiritual, inward, and holy comfort is another, and a very different thing. The former, is natural, and is common both to saints and sinners; the latter is spiritual, and is peculiar only to the saints; that, is outward and sensitive, proceeding, under common providential influence, from a man’s natural constitution of body; this, is inward and holy, and is effected by the Holy Spirit the Comforter, dwelling in the soul. Spiritual consolation is sometimes sensible, as well as that which is natural; or rather, the former might (as it sometimes is) be styled, sensible consolation, and the latter, sensitive delight. Spiritual comfort, delights chiefly the rational and inward faculties of the soul; natural comfort, pleases only the outward and sensitive faculties of it, namely, the imagination, the natural spirits, and even the external senses. The former, is wrought in the heart, by the Holy Spirit, according to the word, spiritually understood and believed; the latter, is often produced by the external manner of the reader or preacher of the word; such as, his elocution, tone, and action. Persons of a soft natural constitution of body, have this sensitive delight, oftener, and in greater measure, than they of a contrary temperament. When the one, is enjoyed by the saints, they commonly can assign some reason for it; when the other, is felt by persons of any description, they usually can give no reason for the delightful sensation; but only that, something they know not what, has made a pleasing impression upon them. Spiritual comfort, is the opposite of trouble of mind on spiritual accounts; natural comfort, is the opposite of melancholy, which is a bodily disease: the former, as I already observed, is the special work of the Holy Spirit, in the hearts of sincere believers; the latter, proceeds from natural and external causes; and it is often raised by Satan, in order to confirm sinners in their delusion and hypocrisy. The hypocrites in Zion, mentioned by Isaiah (Isa. lviii, 2), “took delight in approaching to God”; and the hearers compared by our Lord to the stony ground, “immediately received the word with gladness” (Mark iv, 16). Thus it appears, that thousands of men and women, whose unholy lives, demonstrate them to be utter strangers to spiritual and holy consolation, have, nevertheless, on some occasions, much natural and sensible delight. Let no man therefore conclude, that he is a true Christian, merely because he has felt much sensible, and even transporting joy; for his joy may be nothing but a natural sensation.
Once more: Is holy consolation peculiar to holy persons? Then it doth not belong to unholy men. The same spiritual comfort, that the saints have received, is, in the gospel, offered freely to thee who livest in the love and practice of some known sin; and the authentic offer, affords thee a warrant to receive it; but no warrant, to receive it separate from Christ, or otherwise than by receiving him, with his righteousness and salvation.
It, indeed, affords thee a right to trust in the Lord Jesus, for all his salvation, and for holy consolation as a part of it; but, no right to trust that he will give thee comfort, apart from salvation; no warrant to trust that he will afford thee spiritual consolation, in the love and practice of any iniquity. Thou canst “not rejoice for joy, as other people”; for thou hast no personal interest in Jesus, the Consolation of Israel. Alas! there is not, and there never was, the smallest drop of spiritual consolation, in thy heart. Thou hast comfort from the creature, but none from the Redeemer: thou canst not have it from him, for thou delightest in sinning against him. The Lord saith to thee, and to all the other servants of sin, “Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit” (Isa. lxv, 13, 14). Thou now lovest vanity, and rejoicest in iniquity; but the day is coming, when, if sovereign grace do not prevent it, “thy laughter shall be turned to mourning, and thy joy, to heaviness.” Ah! how depraved is thy heart, when it can take pleasure in sin; but, no pleasure in Christ, or in holiness! what a reproach is it to thy understanding and will, to love darkness rather than light, to choose death rather than life! How deep is the corruption of thy nature, when thou canst love sin, which is altogether hateful, infinitely hateful; and hate Christ and holiness, which are altogether lovely! when thou canst take delight in the worst of things, but none in the best! what ignorance and enmity against God, hast thou hitherto shown, by standing aloof from holiness, lest it should deprive thee of thy delight in sin! Thou now sayest, of the holy exercises of private and public worship, in which, the saints enjoy delightful communion with their God and Saviour, “Behold what a weariness is it! But take heed, lest thou provoke the holy Majesty of heaven, to cast thee into that place of eternal torment, where thou wilt have sufficient cause to be weary. O sinner, the Lord Jesus, who is infinitely excellent and amiable, immensely full of grace and consolation, now offereth himself, and all that he is and hath, to thee as an undone sinner of mankind; and with inexpressible tenderness, he inviteth thee to accept him, and to trust and delight in him. He saith to sinners in common, who read and hear his blessed gospel, “Come ye, buy and eat; yea come, buy wine and milk, without money, and without price. Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fullness. Incline your ear, and come unto me; hear and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David” (Isa. Iv, 1, 2, 3). It will be impossible for thee, to experience true consolation, until thou comply with this gracious, this cheering invitation.
The Siege of Londonderry.
By REV. D. M. MACDONALD, Edinburgh.
It is well known that King James the Second was a Papist and aimed at restoring Popery to its former power in Britain. This became so apparent that many of influence and authority in the nation realised that steps should be taken to prevent the fulfilment of the King’s purpose, and this
led to the Revolution of 1688; culminating in the accession of King William to the throne and the flight of James to France.
All this happened in the favourable providence of God and put an end to the 28 years of persecution endured by the godly Covenanter, who rejoiced when the long looked for day of freedom and peace had come at last.
Their sufferings were great but so was their reward. God had blessed their testimony and their faithful contending have preserved for us precious privileges which we ought highly to prize.
King James and his supporters had come to the conclusion that there was still hope of regaining the throne if he could get possession of the North of Ireland and use it as a base for attacking England, and then with the aid of his followers there he would again rule Britain.
A powerful army was raised in Ireland, and in due time he appeared there and took charge of it. His headquarters were at Dublin, and he had the great majority of the Irish at his back. The Protestants were mostly in the province of Ulster, many of them being descended from Scottish settlers and strongly imbued with the principles of the Covenanter.
It was felt that to get possession of Ulster, the city of Londonderry would have to be captured and, using it as a base, England could then be attacked. The King’s army accordingly marched against that city. He accompanied it, but owing to poor accommodation and the hardships of the road returned to Dublin.
When the Ulster people heard of the approach of the King’s troops many of them, afraid of being massacred in their own homes, fled into Londonderry. It is calculated that about 20,000 fugitives were cooped up in the town. To feed such a large number would soon be a problem for the blockade put into practice would produce a scarcity of food. Lundy, the Governor, was of opinion that the city could not be defended, and this was what several competent military men also said. Nevertheless the citizens were determined to defend it, and when enemies appeared demanding its surrender several apprentice boys who were at the gates promptly replied, saying there was to be “No Surrender.” It is quite likely that this brave action on their part would have a heartening effect on all who heard it, and “No Surrender” could be used as a war-cry throughout the siege.
The Papal army surrounded the town and a strong boom defence was placed across the river to prevent any vessel from approaching the harbour.
When we consider the fortifications it will be realised how vulnerable the city was and how gallantly it was defended until relieved.
There was a simple wall overgrown with grass and reeds; no ditch before the gates; drawbridges neglected with chains rusty; parapets and towers poor, and the defences commanded by heights not far off. The population was swollen eight times beyond the ordinary number and provisions were scanty. The Governor lost heart and fled disguised as a porter. Major Baker and Captain Adam Murray took charge.
There were 7,000 defenders now ready to fight for Protestantism, tinged with the spirit of Puritanism and courageously prepared to face the heavy
odds against them. Their morale was high and their virtues were abundantly displayed throughout the contest. The words of Daniel the prophet would be fulfilled in their experience. “The people that do know their God shall be strong and do exploits.”
In place of Governor Lundy, who had deserted, two were elected in his place—the Rev. George Walker and Major Baker:
The former became the outstanding hero of the siege, because it was largely due to his valiant example and exhortations that victory was won. Preaching and praying occupied a large part of every day. Mr. Walker greatly encouraged the defenders by his sermons and their spirits were revived from time to time.
The enemy made determined efforts to storm the city but were driven back with heavy losses. In one sally a desperate fight took place and King James lost one general, several officers, and 200 men. A strong effort was made to take Windmill Hill, near the southern gate. The defence was most gallant. Women took part in it by helping to serve out water and ammunition to their husbands and brothers. The attackers swore that they would enter but when 400 of them had perished a retreat was ordered.
It was at last decided that the garrison should be starved into submission. Long lines of infantry and guns lined the river, making it perilous for any ship to pass. A General Kirke was sent to relieve the city but he did nothing. Famine now appeared accompanied by pestilence. Fifteen officers died in one day, and Governor Baker also. More were dying by starvation and disease than by the fire of the enemy. Food had become very scarce, and horses, dogs, cats, rats and mice had been devoured to satisfy the pangs of hunger, along with tallow, starch and salted hides! Despite their sufferings the people resolutely continued their resistance and supported Governor Walker in his determination to fight to the end. Breaches made on the fortifications by day were repaired at night. An attempt to mine the walls failed, and General Rosen, who had taken command of the army of King James uttered terrible threats of vengeance unless they would capitulate.
One day a bomb fell near the Cathedral containing a letter with favourable terms of surrender, and when it was read Governor Walker said, “We will go into the Cathedral and hear what message God has for us about this.” So they entered the place of worship, and he opened the Bible, his eyes falling on these words, “Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed” (psalm xxxvii, 3). He then, basing his remarks on these words, exhorted the garrison to hold out, and the siege went on.
By this time orders had been sent to Captain Leake, afterwards a famous Admiral, to relieve the city, and he sailed up the river in H.M.S. Dartmouth of 36 guns, accompanied by the Mountjoy and Phoenix, a ship laden with meal from Scotland, for the Scottish people manifested their sympathy with the brave defenders of Londonderry in this practical manner, knowing that they were fighting for doctrines and principles very dear to themselves.
The Dartmouth fought her way up to the boom and smashed through, but the recoil was so powerful that she was flung back and grounded. The Mountjoy, coming behind with the Phoenix, sailed through the breach and soon reached the quay. Meantime the Dartmouth had worked herself free,
pounding the enemy with her guns. They now lost heart and soon began to retreat, realising that the siege had been raised and the city was now free. Their efforts to capture Londonderry cost them about 8,000 men.
When the Mountjoy and Phoenix began to discharge their cargo of food there was great rejoicing in the town, tempered no doubt with sorrow for the losses sustained. Of 7,000 fighting men only about 4,300 were alive and more than 1,000 of these were unfit for duty. Conditions in the tortured city from disease and starvation must have been hideous. There was now abundance for all and plenty for the future, for God had fulfilled wonderfully and handsomely the promise in Psalm xxxvii, verse 3.
The siege lasted from December, 1688, to July, 1689, and will be noted in history for the splendid virtues exhibited by the heroic defenders of Londonderry. As a result King James definitely lost his throne and the plans of King Louis of France to become master of Europe were frustrated. Romanism got a severe shock, while Protestantism was immensely strengthened. The victory is annually commemorated by religious services in the city.
In a statue erected on the ramparts of the town Governor Walker is depicted in the clerical costume of his time with a Bible in his right hand and his left hand pointing to the Toyll whence he expected relief would come.
He was highly honoured by King William and received in London as a popular hero against his own wishes.
From the motto, “No Surrender,” we may deduce some important lessons which can be stated briefly. There should be no surrender to the forces of evil at any time. These forces embrace the graceless world, the flesh and the devil. Romanism, Communism and all the other heretical and soul destroying “isms” that are so common in all parts of the world.
Never at any time should there be on the part of believers a surrender of Christian principles, evangelical doctrines, Gospel precepts, scriptural worship and New Testament laws for Church government for the sake of false peace and unreal unity.
When the professing Church becomes Laodician and is mixed up with the world and its sinful frivolities it has surrendered vital principles and Christian standards of holy living. The people of God are urged to fight the good fight of faith and to contend earnestly for the faith which was once delivered unto the saints. They should do that by the grace of Christ and in the spirit of John Bunyan’s Christian heroes, Valiant-for-Truth and Standfast, who kept the faith until they entered the celestial city.