WE closed our last narrative with the mournful account of the death of this heroic king. Lutzen, fought November 6, 1632, was his last field. He fell near the commencement of the fight, and his lifeless form, stripped and mangled, was recovered at the close of the action. His remains were embalmed and conveyed to Sweden, where they now repose honourably in the Riddarholm Church, Stockholm. Thus fell, amid the lamentations of the Protestant world, a brave, useful man—a man evidently raised up for special service at a crisis in the long struggle for civil and religious liberty, and whose brief but crowded hour on the stage of history effectually reversed the designs of a devouring hierarchy, and lifted the almost-expiring Protestant cause to a level of political supremacy from which it has never since fallen. The weapons of the Kingdom of Heaven are not carnal; nevertheless, in order that pure and undefiled religion may have standing-room and leave to exist in this evil world, good men, in Christ’s name, have oftimes been constrained to seize the secular sword, and debate the point with the enemy to the effusion of blood. This is a service not to be worthily sustained without some degree of the faith that was found in Joshua and Gideon, in David and in Judas Maccabeus, and, we will add, in Oliver Cromwell and our Covenanting forefathers. There are pleasing proofs that the prime fitness of Gustavus Adolphus for this dangerous but honourable service, was the possession of the same spirit of faith and Godliness that dwelt in these worthies. His opposition to Romanism as a political tyranny was accompanied by an understanding of the spiritual question at issue between the Reformers and the champions of the Mass. Conscious that the success of the cause he was embarked upon was not possible without the help of God, he was desirous not to forfeit that help by any failure of piety or good morals among the troops. Hence the ordinances of public worship were religiously maintained in camp, and discipline of the most strict kind was exercised to preserve morality and good order in the ranks. “His carriage in his army makes him to be beloved even by his enemies,” says one observer. In towns captured by him and garrisoned by his troops, the inhabitants, accustomed to the licence and barbarity of the Catholic soldiery, were astonished to see Gustavus’ soldiers forbearing all theft and violence, and on Sabbath peacefully mingling with the worshippers in church. Although a brave man and zealous to nourish bravery among his soldiers, he was resolute in forbidding the practice of duelling, esteeming it not a test of bravery but an exhibition of gratuitous wickedness. There is an anecdote of his anti-duelling principles to the following effect:—Two officers requested permission to fight a duel. Gustavus gave the desired liberty, and signified his intention of being present. When the affair opened he said, “Now, gentlemen, fight—fight till one of you falls. Meanwhile I have brought the provost-marshals to behead the survivor.” He was not only an example of fortitude and courage to the common soldier, but also a pattern of temperance and frugality to the officers. He hardly drank wine, and cultivated plainness and moderation in all appointments of his tent and table. In his conduct of war there was a happy mixture of caution and courage—a solid apprehension of the limits of human power, but a forwardness to do and dare that was almost romantic. But the most significant feature of his character was the moral elevation of his spirit, finding expression in continual prayers and aspirations. When the battle came to a dangerous pass he would kneel down and pray for divine aid, and when victory was coming or had come he offered public prayer. The following is the prayer reported to have been made by him on his first landing on German soil to prosecute his Protestant war:—”My Lord and my God, Thou who rulest the winds and the sea, in the heavens and over the land, how can I praise Thee, fittingly thank Thee, for the protection which Thou hast granted me during this dangerous voyage? I give Thee thanks from the depths of my heart. Thou knowest it, I have undertaken this expedition, not for my own glory, but to sustain the oppressed Church. Cease not to sustain us in the accomplishment of this sacred work until we have attained the object fixed by Thyself.” He then raised himself; and, seeing tears in the eyes of those who surrounded him, he remarked, “Weep not, but rather pray to God with all your heart. To pray often is almost to conquer.”
When he embarked on his great undertaking, he bade farewell to ease and pleasure, and set his affairs in order like a dying man. His words to the Swedish Senate were:—”I expect you to persevere in this great work, of which you and your children will see the happy issue, such as God, I hope, will accord to your prayers. For myself, I look henceforth for no more tranquility before entering into eternal felicity.”
His perseverance to the end, through the toils, troubles, and difficulties of this undertaking, continually hampered by lack of men and means, vexed by the obstruction of lukewarm friends, and worn by the deadly hostility of sworn enemies, and yet having a spirit joyous and undaunted through it all, bespeaks the frame of mind indicated in Heb. xi. 17, “He endured as seeing Him who is invisible.” His service was popular with our countrymen. Many Scotchmen followed his banner, either as officers or private soldiers, and this circumstance left lasting traces on the after history of our country. General Leslie, who commanded the army of the Covenant at Duns Law in 1638, was a trusted veteran of Gustavus’ wars. And of the numerous levies raised for his behoof in the north country by such Protestant chieftains as the Earl of Sutherland, Mackay of Reay, and Munro of Fowlis many returned to their own country not depraved and morally wrecked as in most cases of return from military service, but converted to Christ by the means of grace afforded in Gustavus’ camp, and thus a permanent blessing to their country. The name Gustavus occurring in the Highlands to this hour is a proof of the esteem and popularity attaching to the King of Sweden’s service in the minds of our ancestors. The signs of times in which we live are becoming ominous of the necessity for another struggle to the death with the Romish destroyer of life and liberty. It is certain that strange events connected with Rome’s last brief but terrible hour of supremacy are drawing on. We may profit somewhat by a historical contemplation of the deeds achieved by the faith and courage of our forefathers, but this of itself will not avail to nerve the faithful for the fiery trial that is to try them. One thing is needful, even divinely implanted faith in the unseen but ever-living Captain of Salvation, for this is the victory that overcometh the world, even our faith.
Signs of the Times.—A short time since a new minister was ordained in the West United Free Church, Thurso. A social meeting was held in the evening, after the ordination, and at this meeting (according to report) there were present, among others, the Rev. Messrs. Paterson and Martin, ministers of the Reformed Presbyterian Church and Original Secession Church respectively. We cannot possibly understand how these gentlemen, in view of the historical and doctrinal testimonies of their Church could conscientiously deliver addresses of congratulation in connection with the induction of a minister belonging to the United Free Church, a body that has practically renounced the sound doctrines of the faith of the gospel, and that tolerates and supports professors who deny the infallibility of the Holy Scriptures, the Word of the living God—indeed, one of the most degenerate religious organisations that exists in the world. Reformed Presbyterian office-bearers solemnly pledge themselves at ordination to the following, among other things—“To countenance and connive at no man’s sin for fear or favour. To concur with no persons or judicatories for strengthening the hands of evil-doers, or grieving the hearts of the Lord’s people. Not to be silent, or speak ambiguously in the public cause, but faithfully to declare against all the prevailing evils of the times wherein your lot is to live.” We have not the O.S. testimony at hand, but the vows of its office-bearers, we believe, are no less thorough and strict. Moreover, the Word of God emphatically says, “Have no fellowship with the unprincipled works of darkness, but rather reprove them.” (Ephes. v. 11.)