The Westminster a.s.sembly met in London in 1643. The roll of members contained 174 names, of which 142 were divines and 32 selected from parliament. The Covenanters of Scotland were represented by 6 commissioners, of whom 4 were ministers. This a.s.sembly produced the Confession of Faith, the Larger and Shorter Catechisms, the Directory for Public Worship, and the Form of Church Government. These excellent formulas of Divine truth are carefully compiled and finely polished, and, being true to the Bible, they will scarcely ever be surpa.s.sed.]

ORGANIZATION.

The a.s.sembly met according to the call, July 1, 1643, in the Church of Westminster. Dr. William Twisse, President, preached the opening sermon from Christ's precious promise, "I will not leave you comfortless."

These word's were as apples of gold in pictures of silver, in those days of woeful distraction. One week later they met again, when the oath was administered to every member present, in the following words:

"I,--------, do seriously and solemnly protest, in the presence of Almighty G.o.d, that in this a.s.sembly, whereof I am a member, I will not maintain anything in matters of doctrine, but what I think in my conscience to be truth; or in point of discipline, but what I shall conceive to conduce most to the glory of G.o.d, and the good and peace of His Church."

This oath was read every Monday morning to refresh memory and revive conscience. These men were working for the Kingdom of Christ, in the presence of the great white Throne; its brightness was flashing constantly upon their eyes.

THE WORK.

The work, to which the a.s.sembly gave its attention, as specified by parliament, was "(1) A Confession of Faith, (2) A Catechism, (3) A Platform of Government, (4) A Directory for all Parts of Public Worship."

The Confession of Faith: The first attempt was to revise the old creed of the Church of England. This was abandoned at the Fifteenth Article. A New Confession was then prepared having Thirty-three Articles, all of which are pillars of truth, every one ponderous, polished, and precious, revealing the quarry out of which they were hewn, and the skill of the workmen by whom they were chiselled. Henderson has been credited with the honor of preparing the first draft.

The Catechisms: The Shorter Catechism was prepared as a summary of Biblical instruction, appealing even by its literary construction and elegance to the heart and memory for lodgment. This golden chain is an ornament of grace that should be worn by every son and daughter of the Covenant. Rutherford seems to have been the original writer. The Larger Catechism is an expansion of the Shorter.

The Form of Church Government: The Divine right of Presbyterianism occasioned much discussion. The adoption of this principle was a deadly blow struck at the theory of Episcopacy--official ranks, tier above tier, in pyramidal form with the people beneath the pyramid. Equal authority of ministers in the administration of the Gospel of Christ, and equal authority of ministers and elders in administering government in the House of G.o.d--these were the great truths announced by the a.s.sembly with clearness and solemnity, as the voice of G.o.d speaking in the holy Scriptures.

The Directory for Public Worship: This Directory superseded the Liturgy.

The Liturgy had been condemned for "giving encouragement to an idle and unedifying ministry, who had chosen rather to confine themselves to forms, made to their hands, than to exert themselves in the gift of prayer, which our Saviour furnishes all those He calls to that office."

A warm discussion arose concerning the mode of receiving the Lord's Supper. "The communicants orderly and gravely sitting round the table,"

was the expression adopted. Successive tables received sanction from this expression.

PSALMODY.

Sir Francis Rouse, a member of the English Parliament, had recently produced his Metrical Version of the Psalms. It was fresh and fragrant and greatly admired. The a.s.sembly after a careful revision adopted it.

Five years later, having pa.s.sed through the purifying furnace of revision at the hands of the General a.s.sembly of Scotland, it was authorized as "The only paraphrase of the Psalms of David to be sung in the Kirk of Scotland." The New Version superseded the Old and took its place in Divine worship on May 1, 1650, the day appointed for its introduction by the a.s.sembly.

The Westminster a.s.sembly convened July 1, 1643, and adjourned February 22, 1649, covering 5 years, 6 months, and 22 days, having held 1,163 sessions. They met at nine o'clock in the morning and sat till three in the afternoon. Each member received four shillings a day, and were fined one shilling for absence. They kept a solemn fast monthly, at which occasionally a single prayer lasted two hours. These men knew how to pray. They became absorbed in prayer and talked with G.o.d while He strengthened them to stand in His presence and receive His answer.

Such was the famous a.s.sembly of Westminster divines. The magnitude of their work can never be measured. Their building is imperishable.

Familiarity with these manuals of doctrine will deepen, broaden, strengthen, and exalt the human mind. Herein the truth of Christ appears in the symmetry, significance, magnitude, and omnipotence of a complete system. One truth may take us to heaven, but the system of truth treasured up in the heart, will bring heaven to us. Let us study the system.

POINTS FOR THE CLa.s.s.

1. What event called the Westminster a.s.sembly into being?

2. What was the character of the members?

3. How many were enrolled?

4. Who were the Scottish commissioners?

5. What was the oath of membership?

6. What was the work a.s.signed to the a.s.sembly?

7. How long did the a.s.sembly sit?

8. What benefit derived from the study of these manuals?

XIX.

DIVISION IN THE COVENANTED RANKS.--A.D. 1648.

The 1638 Covenant produced gratifying results in the Presbyterian Church of Scotland. She was revived, enlarged, strengthened, consolidated, and fortified beyond precedent. Ten years of marvelous prosperity followed, and yet she had no easy road to travel. She was still beset by dangers; enemies were plotting her overthrow; wars were convulsing the country; the external conditions were extremely adverse; yet she grew, waxed mighty, and became irresistible in the work of the Gospel. The Church honored the Lord in His holy Covenant, and He honored her with growth, success, and victory in the presence of her foes. He was a wall of fire round about her, and the glory in the midst thereof. These were years of phenomenal power and splendor unto the Covenanted Church.

Then followed the gloaming. The evening of that prosperous day grew very dark; the darkness increased for forty years; ten thousand midnights seemed to have condensed their horrid blackness upon Scotland and her prostrated Church. At length the storm of fire and blood exhausted itself, but not till a whole generation had wasted away in the anguish of that protracted persecution. The steps that led to the Church's prostration and decimation, we may trace with profit; but as it is crimsoned with the blood of the brave, and marked with many a martyr's grave, the eye will oft be moist and the heart sick.

While the Church stood to her Covenant, she was like an impregnable fortress, or an invincible army. While she held the truth tenaciously in her General a.s.sembly, presbyteries, and sessions, and applied it effectively, she spread forth her roots like Lebanon. But when doubt and fear, plans and policy, compromise and temporizing entered into her councils, her gold became dim and her sword pewter. The Lord went not with her armies into the battle, and they fainted and fell on the field.

A brief review is necessary to understand the situation.

The Solemn League and Covenant, in 1643, gave the Covenanted Church of Scotland a mighty impetus in the right direction, but its effect for good was brief. The League united the kingdoms of Scotland, England, and Ireland; and the Covenant placed them under obligations to one another and to G.o.d. These kingdoms were thereby exalted beyond measure in privilege. The sacred bond had been prepared by the Joint Commission that represented England and Scotland, the initial step having been taken by the English Parliament. The king and the parliament were then at strife. The dominating spirit of Charles, which hara.s.sed Scotland had provoked hostility in England; the strength of that kingdom was nearly equally divided between the two parties. The people of England, who aspired after liberty and felt the throb of n.o.bler manhood in their pulse, had asked Scotland to combine forces against the oppressor. The outcome was the Solemn League and Covenant which united their armies for the conflict.

This sacred bond was adopted by the General a.s.sembly of Scotland, the English Parliament, and the Westminster a.s.sembly of divines. Afterward it received a prodigious number of signatures by the people in public and private life, and became quite popular. These kingdoms were thereby placed under solemn obligation conjointly to conserve the Reformed religion in Scotland, to reform the religion of England and Ireland, and to root out all systems of evil in Church and State.

Scotland was far in advance of the other two kingdoms in enlightenment and liberty. The Covenanted Church had exalted the Lord Jesus as her Head, and He had exalted her as the light, life, and glory of Scotland.

The vine had spread its branches from sea to sea. The two sisters were far behind. She undertook to lift them up; the burden was too heavy; they dragged her down. She was unequally yoked, and the yoke pushed her astray. Doubtless there were reasons that justified the course she had taken, but that course led her into a "waste and howling wilderness."

Scotland sent her army to help the English Reformers in their fight for liberty. The soldiers coming from Covenanted homes, marched, as was their custom, under the banner emblazoned with the inspiring-words:

FOR CHRIST'S CROWN AND COVENANT.

They were led by General Leslie. Victory followed victory until King Charles, overwhelmed with defeat, rode into Leslie's camp in disguise and surrendered as his prisoner.

What now shall be done with the royal captive? This was the question which called for the wisdom of both nations. The Covenanters urged him to subscribe the Covenant and return to his throne. He refused. They pleaded, promising that their flag would lead the forces of Scotland in his support. He yet refused. They prayed and entreated him with tears to accept the Covenant and continue his reign. He would not. What could they then do, but deliver him up to the English army, whose battles they were fighting?

General Leslie led his command back to Scotland. It was disbanded, for the land again had rest. The suspense, however, concerning the king was painful. The Scottish heart yet loved Charles. Though he was false, cruel, treacherous, and tyrannical, the Covenanters were still devoted to him as their own king. They prayed, took counsel, sent delegates, did everything in their power to have him restored. All they asked was his adherence to the Covenant, their national Const.i.tution of government.

Let him subscribe to this, and Scotland's bravest sons will rally around him; the Blue Banner will wave over him in bold defiance of every foe.

But he would not yield.

[Ill.u.s.tration: KING CHARLES I.

King Charles I. came to the throne in 1625, and reigned over Scotland, England, and Ireland, 24 years. His despotic will carried him into great excesses of cruelty, and brought upon him mountains of trouble. In Scotland the Covenanters firmly resisted his encroachment upon their rights and liberties. He was beheaded by the English Parliament in 1649.]

The king was now a prisoner in England. While he lay at Carisbrooke Castle, the Earl of Lauderdale, a Covenanter of some eminence, accompanied by the Earl of Lanark, was stealthily admitted into his presence. These men succeeded in making a compromise. Lauderdale and Lanark agreed to raise an army to bring the king back. The king in turn agreed to confirm Presbyterianism for three years; the permanent form of Church Government to be then determined by an a.s.sembly of divines, a.s.sisted by twenty commissioners to be appointed by the king. This private treaty is known in history as "The Engagement." It contained the elements of a base and disastrous surrender of principle.

Presbyterianism on probation! Built upon the rock of truth, it lasts while the rock endures. Presbyterianism to be succeeded by an uncertainty? How could the Church entrust the government of G.o.d's house to the king's commissioners?