POST-REFORMATION SCOTTISH PREACHERS 583 They find a certain relation between the two. Moreover, as Lehre nnd Wehre, 1874, p.81, points out, the Hades gospel grew out of the limbus dogma. "Es ist darum die Hadeslehre der neueren Theologen eine muessige und ueberfluessige Spekulation, eine Ummodelung und Neugestaltung des roemischen, altmodish gewordenen limbns patrum, nur mit etwas erweiterten Grenzen." And, worst of all, it supports the fundamental thesis of the Hades gospel, that the eternal fate of man is not decided at death, by teaching that the believers of the Old Testament were not prepared to enter heaven at their death. Even if some limbns patrnm advocates strictly adhere to Heb. 9: 27, their teaching might cause men to look for exceptions to the rule laid down in Heb. 9: 27. Some Famous Scottish Preachers of Post -Refo:fIL.dti.;n Times By F. R. WEBBER It is hard to mention a country that has produced more famous preachers than Scotland. In proportion to the total population Wales may have done so, but the sermons of many of the eminent Welsh preachers have never been translated into English. Scotland's area is about one half that of our State of Wisconsin, and less than one half that of our State of Iowa. Until about a century ago the total population of Scotland was a little over one million, and even today it is less than five million. The history of the Scottish Kirk is extremely dramatic. John Knox convinced the people intellectually that the Roman Church was wrong, but it required the folding stool of an unlettered applewoman, hurled at the head of the Dean of Edinburgh, to cause a popular uprising, with people surging through the streets of Edinburgh, Glasgow, and St. Andrews, shouting in unison, "Down with the papal Antichrist! The sword of the Lord and of Gideon!" Then, on a memorable day in 1638, 60,000 people crowded into Edinburgh, at that time a small town, and signed an enormous sheet of parchment which contained the half-for-584 POST-REFORMATION SCOTTISH PREACHERS gotten National Covenant. Many of them signed it with their own blood, swearing to keep Rome out of Scotland forever. Two centuries later, 474 pastors, among them many prominent men, arose quietly and filed out of their national convention, giving up good congregations, manses, salaries and lifelong friends, as a protest against the State Church, from which they seceded. The individual preachers were equally interesting. One of them was an uncouth shepherd boy, who studied Latin and Greek as he watched his sheep, compiled his own crude Greek grammar, walked 24 miles by night to buy a Greek New Testament, and astonished a professor of St. Andrews at the ease with which he read Greek at sight. Other famous preachers suffered hideous tortures and physical mutilation because they protested against an attempt to force bishops upon the Kirk. One of the most eloquent of them all started his ministry as an outspoken liberalist, and through his own reading of the Scriptures became one of the most fearless champions of conservative doctrine of his age. The history of the Scottish Kirk is colorful. John Knox (1505-1572). Knox lived in obscurity, as an unknown tutor, for the first 42 years of his life. Called upon suddenly to preach, he fled from the castle church in terror and tears. Knox was born at Haddington, near Edinburgh, in 1505, of humble parentage. He attended grammar school, and his name is found among the students of Glasgow University in 1522, but not among the graduates. He is supposed to have followed his famous teacher, John Major, to St. Andrews University.1 About the year 1530 he was ordained, but instead of taking a parish, he became tutor to one or more wealthy families, and continued to teach until 42 years of age. His conversion to Protestantism was gradual. He read Augustine, and this led him to study the Scriptures. Doubts arose in his mind in regard to the correctness of Roman doctrine. In 1544 he heard a sermon by George Wishart, and two years later he became a companion to Wishart, accompanying him on his journeys with a two-handed sword. When Wishart was seized by his enemies, Knox prepared to defend him, but Wishart 1 A. F. Mitchell, The Scottish Reformation, p. 79. POST-REFORMATION SCOTTISH PREACHERS 585 said: "Nay, return to your bairns, and God bless yeo Ane is sufficient for a sacrifice." 2 After Wishart's execution Knox went to St. Andrews, then a village of but 4,000 people. His friendship for Wishart made him a marked man, and he fled with his pupils to the castle, where a group of Protestants had entrenched themselves for safety. There he continued his school. His ability was quickly recognized by the Protestant leaders, and one day, when they were gathered for worship, John Rough, pastor of the castle church, arose and said: "Brother, ye shall not be offended, albeit that I speak unto you that which I have in charge, even from all those that are here present, which is this: In the name of God and of His Son Jesus Christ, and in the name of those that presently call you by my mouth, I charge you that ye refuse not this holy vocation, but that, as ye tender the glory of God, the increase of Christ's kingdom, the edification of your brethren,. and the comfort of me, whom ye understand well enough to be oppressed by the multitude of labours, that ye take upon you the public office and charge of preaching, even as ye look to avoid God's heavy displeasure, and desire that He shall multiply His graces with you." 3 John Rough called upon the congregation for approval, and everyone present said, "We approve it." It was then that Knox arose and fled from the room in tears. However, he began to preach in the castle church, and with such great conviction that within seven months many of the people of St. Andrews were attending his services, and many gave up their Roman Catholic faith.4 In 1547 the refugees in the castle were captured by the French, who had sent a fleet and had invaded Scotland. For 20 months Knox was made to toil as a galley slave. In 1549 he was released and allowed to go into exile in England. Edward VI, the boy king, received Knox with great joy, and made it possible for him to serve congregations at Berwick and at Newcastle, and later in London and vicinity. In 1551 he was made one of the King's chaplains, and often, as the 2 D. Calderwood, Historie of the Kirk of Scotland, Vol. I, p. 195. 3 Thos. McCrie, Life of Johtn Knox, p. 47. ~ Ibid., p. 54. 586 POST-REFORMATION SCOTTISH PREACHERS Duke of Warwick said, "Master Knox hurled his thunderbolts" at all wrongdoers. When the boy King died in 1553, great trouble came upon England. Henry VIII on his deathbed had fixed the order of succession: his son Edward, then his daughter Mary, then Elizabeth, then a kinsman, Lady Jane Grey. He had pronounced a curse upon any man who should alter this order of succession: "Mayall that he holds dear turn traitor to him; may his soul perish in the everlasting fires; may his head rot on London bridge, and may the crows pick out his eyes." The powerful and crafty Duke of Warwick, the hypocritical Protector Somerset, and the latter's vain and superficial brother, Thomas Seymour, all plotted to put their favorites on the throne. Lady Jane Grey became Queen. She was nominally a Lutheran, 17 years of age, very beautiful, and unusually well educated. Mary Tudor raised an army and defeated the army of the Duke of Warwick, and the ill-fated Queen Jane was imprisoned and later on charged with high treason and beheaded in the Tower of London, protesting from first to last, "I do not wish to be Queen." Her tragic reign had lasted but nine days! At the dethronement of Queen Jane, Knox was obliged to flee for his life to the Continent. Through John Calvin's influence he was made pastor of a church of English and Scottish refugees at Frankfurt-am-Main. From 1555 to 1559 he was pastor of l'Eglise de Notre Dame la N euve in Geneva, made up of English and Italian refugees. Knox returned to Scotland in 1559, where his powerful oratory caused even his enemies to fear him. In 1560 the Roman Church was overthrown in Scotland and Calvinistic Protestantism made the recognized religion, John Knox and five others drawing up the Scottish Confession of Faith. Knox became pastor of St. Giles' Church, the most important congregation in Edinburgh, then a town of but 25,000 inhabitants. Here he preached twice on Sunday and on three weekdays to congregations that overflowed the great church. He hurled defiance at idolatry, and the people hurried to the churches and cast out carved images and pictures. He denounced the Mass in such terrible terms that people made haste to profess publicly their belief in Calvinism. Knox was a man without fear. In 1561 Mary, Queen of Scots, ascended the Scottish POST-REFORMATION SCOTTISH PREACHERS 587 throne. She was but 19 years old, of fascinating beauty and what would today be termed glamor, but thoroughly unscrupulous and believed to be of questionable morality. Knox soon became her most powerful opponent, not hesitating to rebuke her conduct in stern language. In his thunderous sermons he denounced all women rulers, and especially Mary Tudor of England, and, by implication, Mary, the Scottish queen. One of Knox's most famous sermons, and said by some to be the only complete sermon that has been preserved to posterity, is called nowadays "The Source and BOlmds of Kingly Power." It exists in print to this day.5 It was preached in Edinburgh in 1565, and Lord Darnley, whom Queen Mary had married that year, was offended by it and had Knox cast into prison. He was soon released, and spent the last seven years of his life in Edinburgh, preaching, catechizing, directing the affairs of the Kirk. Knox preached the Law with terrible force, but it must be said of him that he preached the Gospel as well, from his Calvinistic viewpoint. W. M. Taylor, an authority on Scottish church history, says that Knox believed firmly in the Trinity, in the Atonement, and in the mediation of the Lord Jesus Christ. "Luther did not proclaim the doctrine of Justification by faith more energetically than he; and in every appeal he made to his fellow men, they were sure to see that Jesus was in the midst." 6 Knox prepared his sermons with great care, but never wrote them out, neither before nor after preaching them. Thus it is that we have little by which to judge his theology. He preached Justification, but as a follower of Calvin he no doubt preached reprobation as well as election. The form of his preaching is said to have been expository. This is based upon statements to be found in his existing letters. When 66 years of age he was so frail, according to James Melville, an eyewitness, that two servants had to lead him to the pulpit. After half an hour in the pulpit, Melville, who was taking notes, says that he was so moved that he could no longer write. Although very weak at first, yet "ere he had done with ~ H. C. Fish, Masterpieces of Pulpit Eloquence, pp. 207-228. However, see G. Kleiser, The World's Great Sermons, pp. 173-201. 6 W. M. Taylor, The Scottish Pulpit, p. 60. 588 POST-REFORMATION SCOTTISH PREACHERS his sermon, he was so active and vigorous that he was like to ding that pulpit in blads and flee out of it." 7 Knox taught "that there is no other name by which men can be saved but that of Jesus, and that all reliance on the merits of others is vain and delusive; that the Saviour having by His one sacrifice sanctified and reconciled to God those who should inherit His promised kingdom, all other sacrifices which men pretend to offer for sin are blasphemous; that all men ought to hate sin, which is so odious before God that no sacrifice but the death of His Son could satisfy for it." 8 Thomas Carlyle pictures Knox as a stern-faced preacher of Sinai. "He resembles, more than any of the moderns, an old Hebrew prophet. The same inflexibility, intolerance, rigid, narrow-looking adherence to God's truth, stern rebuke in the name of God to all that forsake truth: an old Hebrew prophet in the guise of an Edinburgh minister of the sixteenth century. We are to take him for that; not require him to be other." 9 Thomas McCrie, his most careful biographer, says of Knox: "Of the many sermons preached by him during his ministry, he published but one, which was extorted from him by peculiar circumstances. It affords a very favorable specimen of his talents and shows that if he had applied himself to . writing, he would have been qualified for excelling in that department. He had a ready command of language and expressed himself with great perspicuity, animation, and force.1o Dargan says of him: "Small of stature and frail of body, like Calvin, he was far more vehement and excitable than the reserved Frenchman. His eye gleamed, and his frame worked with the inward power of his convictions, and his mastery of his audience was that of the born speaker. The first sermon at St. Andrews, when he attacked the Papacy, showed his coming power, and the far later one in the same place, when he defied Archbishop Hamilton's threats and put aside the warnings of his friends to urge the immediate reformation of worship, was a triumph of brave and powerful preaching." 11 NOTE.-The accounts of George Wishart, John Rough, John McAlpine, etc., belong properly to the Pre-Reformation period. 7 Melville's Diary, p. 26. 8 Thos. McCrie, Life of John Knox, p. 125. 9 Thos. Carlyle, Heroes and Hero Worship, p. 181. 10 Thos. McCrie, Life of John Knox, p. 298. 11 E. C. Dargan, A History of Preaching, Vol. I, p. 521. POST-REFORMATION SCOTTISH PREACHERS 589 James Lawson (1538-1584). As death approached, John Knox selected a young man of exceptional ability to succeed him at St. Giles' Church. This man was James Lawson. Born in 1538, he was educated in Perth grammar school and St. Andrews University. After his graduation he was tutor to a private family, and spent some time on the Continent, studying Hebrew. In 1567 or 1568 he became professor of Hebrew in St. Andrews University, and was the first to teach Hebrew in Scotland. In 1569 he became subprincipal of King's College, Aberdeen, and pastor of Old Machar Church. This combination of teaching and preaching was favored at the time, so that the men who teach theology may be in direct touch themselves with the current problems of parish work. James Lawson became one of the leaders among the Protestant clergy in the north of Scotland. In 1572 John Knox called him to Edinburgh, and urged him to become pastor of St. Giles' Church. Knox was so ill that he had to be carried to the church, and one of his last acts was to help install his chosen successor. Lawson proved to be a faithful pastor and "a man of singular learning, zeal, and eloquence," 12 although at times somewhat intolerant. In 1584 he preached with considerable fire against the State's meddling in the affairs of the Kirk. A warrant was issued for his arrest, and his execution was a foregone conclusion. However, he succeeded in fleeing to London, and nothing further was done to punish him. William Harlow. One of the friends and helpers of John Knox was a simple merchant tailor, named William Harlow, of whose life not much is known. During the reign of the boy-king Edward VI (1547-1553), Harlow went to England "and preached sometimes as a Deacoun, according to the corrupt custom of that Kirk. . .. He was not very learned, yitt his doctrine was plaine and sound, and worthy of commendatioune." 13 He returned to Scotland and preached "with great fervor and diligence." During the exile of John Knox it was Harlow who did much to encourage the people to stand firm until the return of their leader. A little later he became pastor of West Kirk, just out of Edinburgh. 12 Jas. Melville, Diary, p. 33. 13 David Calderwood, Historie 'of the Kirk of Scotland, Vol. I, p. 303. 590 POST-REFORMATION SCOTTISH PREACHERS While Harlow was not an educated man, he nevertheless deserves a place in the history of preaching because it was his plain, earnest sermons that gave courage to the people at a time when the exile of their more famous leader might well have caused them to give up in despair. Thus it fell to the lot of a tailor to see the infant Scottish Church through one of its first periods of trial. John Willock (c. 1512-1585). John Willock, a preacher of much influence and an able assistant to John Knox, was born in Ayrshire early in the sixteenth century. He attended Glasgow University and became a friar in Ayr. About the year 1541 he went to London, where he was pastor of St. Catherine's Church and chaplain to the Duke of Suffolk, father of Lady Jane Grey, who was Queen of England for nine days before Mary Tudor seized the throne by force of arms, charged Queen Jane with high treason, and beheaded her. It is possible that it was Willock who walked to the scaffold with the 17-year-old Queen, and read the 121st Psalm just before the ax fell. After Mary seized the throne, Willock fled to the Continent, where he became a physician for a few years in Emden. In 1558 he ventured back to Scotland and became pastor of St. John's Church, Ayr, but his Protestant preaching caused him to be charged with heresy; however, for some reason the sentence was never enforced. In 1559 the queen regent took the city of Edinburgh, and John Knox was forced to flee. It was John Willock who became interim pastor at st. Giles during the absence of Knox. In 1562, for a reason that has never been made clear, Willock left Scotland and became pastor of a congregation in Loughborough, Leicestershire. An eminent authority says: "Willock was not inferior to Knox in learning, and though he did not equal him in eloquence and intrepidity, he surpassed him in affability, in moderation, and in address, qualities which enabled him sometimes to maintain his station and to accomplish his purposes when his colleagues could not act with safety or success." 14 John Craig (c. 1512-1600). Another impressive preacher of post-Reformation Scotland was John Craig, who was born about the year 1512 in Craigston, Flodden. After his educa-14 Thos. McCrie, Life of John Knox, p. 115. POST-REFORMATION SCOTTISH PREACHERS 591 tion at St. Andrews University he tutored for two years and then became a Dominican monk. In 1536 he went to England and from there to Rome. He became a teacher in Bologna and master of the novices in a Dominican convent. Craig read John Calvin's Institutes and became convinced that the Roman Church contained errors of teaching. Because of his Protestant views, he was imprisoned for a time, but in 1559, during the riots that followed the death of Pope Paul IV, he was released from prison by the rioters and went to Vienna. In 1560 he returned to Scotland, was ordained, and preached with great acceptability at St. Magdalen, Cowgate, Edinburgh, and at Holyrood. In 1562 Knox invited him to become his colleague at the High Church, Edinburgh. When Knox died in 1572, John Craig became one of the leaders of the Scottish Kirk. After the murder of Lord Darnley, the young husband of Mary Queen of Scots, Mary straightway prepared to marry Bothwell. John Craig refused to publish their banns. In 1580 he helped draft the National Covenant. In 1580, King James VI, then but 14 years of age, appointed John Craig his court preacher, a position which he retained until his death. As a preacher, John Craig has something of the fearlessness and the candor of John Knox, and at all times he was faithful in proclaiming the teachings of the Scottish reformers. Although hardly a theologian of the first rank, yet he preached the truths of the Reformation to the best of his ability.15 ChristolJher Goodman (c. 1520-1603). Another eloquent preacher of the Scottish reformation was John Knox's associate at Geneva and his co-worker in Edinburgh, Christopher Goodman. He was a Scotsman by adoption, for he had been born in Chester, England, about the year 1520. He was graduated from Brasenose College, Oxford, in 1541, and in 1547 he was senior student at Christ Church College, Oxford, and in 1549 a proctor. He was also made Lady Margaret professor of divinity. In 1554 he went to the Continent, and a year later he joined John Knox at Geneva, and at the request of the latter he became his associate pastor. Knox at the time was serving a congregation of refugees. Goodman shared with Knox his opposition to women rulers, and in 1558 delivered a sharp dis-15 See Thos. McCrie, Life of John Knox, pp. 236---240. 592 POST-REFORMATION SCOTTISH PREACHERS sertation on this subject. When Knox returned to Scotland in 1559, he begged Goodman to follow him, which he did. Goodman became minister of Ayr in 1559, and in 1560 he was "translated" to St. Andrews. In 1556 he was appointed chaplain to Sir Henry Sidney of Ireland; and in 1570 he was given the congregation at Alford, Cheshire. A year later his opponents deprived him of Alford, and he was sentenced to be beaten with rods because of his outspoken nonconformity. Dargan says of him: "He was highly esteemed as a preacher, but, like his greater friend and colleague, he had a sharp tongue and a vehement spirit, which often hurt more than they helped." 16 Andrew Melville (1545-1622). Greater in every way than any of these able associates of John Knox was Andrew Melville. This exceptional preacher and fearless leader, more than any other man, had the qualifications to take Knox's place when he died. Melville was born at Baldovy, Montrose, Scotland, and his father was a laird of Baldovy. He was educated in the grammar school at Montrose and in St. Mary's College, St. Andrews, from which he was graduated with very high honors in 1564. He went to Paris the same year and studied Latin, Greek, Hebrew, and Philosophy. He was able to deliver orations in Greek. In 1566 he became regent in St. Marceon College, Poitiers, at the same time studying civil law. Upon Beza's recommendation he was made teacher of Latin at Geneva. During his five years at that place he studied theology with Beza. He returned to Scotland in 1574, to the great regret of all his Genevan associates. Melville became principal of Glasgow University, and so ably did he direct its affairs that the classrooms were soon filled to overflowing. He taught Theology, Greek, Hebrew, Old and New Testament Exegesis, Moral Philosophy, Natural History, Logic, Rhetoric> and Mathematics; and his fame as a teacher was so great that the reputation of the university became world-wide. Even the alumni came back in numbers and enrolled as beginners, merely to attend the classes of this superb scholar. Finally students had to be turned away because of the crowded condition of the classrooms. From a languishing school Glasgow University became 16 E. C. Dargan, A History of Preaching, Vol. I, p. 524. POST-REFORMATION SCOTTISH PREACHERS 593 so famous that "there was no place in Europe comparable to Glasgow for good letters during these years." 17 Melville did not confine himself to teaching his ten subjects. He preached regularly and was easily the most influential clergyman in Glasgow. A controversy in church government had arisen in the Scottish Kirk as to whether it should be ruled by bishops or by the presbytery or, as we would say, the larger conference, which in their case contained not only pastors but lay representatives as well. Melville expressed his dislike for prelacy in emphatic terms. He was pastor of Govan Church for three years as well as head of the University. He was a powerful champion of the Scottish Reformation, and a determined opponent of the scheme of King James to force the episcopate upon Scotland. Andrew Melville was among the first to declare that n Q E <