Chapter 1

The Life of

JAMES RENWICK

A historical sketch of his life, labours and martyrdom and a vindication of his character and testimony.

_by Thomas Houston, D.D._

Originally this life was written as an introduction to "The Letters of Renwick" Published by Alex. Gardner, Paisley, 1865.

Cover Picture: Execution of James Renwick, Edinburgh, 1688.

HISTORICAL INTRODUCTION.

The prophet's message to Eli, "Wherefore the Lord God 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 illustrated in all by-past ages. The works of many men of eminent talent and remarkable energy--admired in their own day,--have speedily passed into oblivion, or have been productive of few permanently salutary results. Despising God, "they have been lightly esteemed." Those, on the other hand, who honoured God, 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 God. 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 illustrious 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 noblest, 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 godly 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. God 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 assigned 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 godly 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 God in his generation. Her prayer was heard and graciously answered. The son of her vows was born at Moniaive, in the parish of Glencairn, Gallowayshire, on the 15th of February, 1662. His father died before he reached the age of fourteen, but not before he felt assured--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 God, 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 God, Renwick was trained for his life-work in the school of _temptation_; he experienced painful mental conflicts, and the assaults 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 God, 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 assailed 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 assault, 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 assured of the existence of God." 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 God's existence, but to the assurance of his personal interest in God 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 classical 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 scholarship entitled 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 fellowship-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 associated 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 nobly 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 God. 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 God with His people meant, till he joined the fellowship 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 destitute 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 passed 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 noble 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 Classis or Presbytery of learned and godly 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 God'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 God, he yielded himself up as an entire self-sacrifice, anticipating 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 God. 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 constitutional 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 godliness. 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 Godhead, 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 harassed 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 God'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 God, Mr. James Renwick, preach on Song iii. 9, 10, when he treated greatly on the covenant of redemption agreed on between God the Father and God 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 damned reprobates in hell 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 God, 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.