The Bulwark Magazine of the Scottish Society

April - June 2018 // £2

April - June 2018 1 The Bulwark Magazine of the Scottish Reformation Society The Magdalen Chapel The Early 41 Cowgate, Edinburgh, EH1 1JR Tel: 0131 220 1450 History of the Email: [email protected] www.scottishreformationsociety.org Registered charity: SC007755 Magdalen Chairman Committee Members »» Rev Kenneth Macdonald »» Rev Maurice Roberts Chapel Vice-Chairman »» Rev Alasdair Macleod »» Mr Allan McCulloch »» Mr Matthew Vogan Secretary I. Michael Macquhane »» Rev Douglas Somerset »» Rev John Keddie The antiquarian Hugo Arnot records in his Treasurer »» Rev David Campbell History of Edinburgh (1779) that in the early »» Rev Andrew Coghill »» Dr Robert Dickie times there existed in the Cowgate a Maison Dieu, which had fallen into decay by the 1490s. A writ from 1477 shows that the Maison Dieu was slightly to the south of the cO-OPEraTIOn OBJEcTS OF ThE SOcIETy present site of the Magdalen Chapel. Possibly In pursuance of its objects, the Society may co- (a) To propagate the evangelical Protestant faith it was it with a view to replacing this Maison operate with Churches and with other Societies and those principles held in common by those Churches and organisations adhering to Dieu that Michael Macquhane (Macqueen) whose objects are in harmony with its own. the Reformation; formed his plan of establishing a hospital and a chapel. Macquhane had been an Edinburgh Magazine Editor: Rev Douglas Somerset (b) To diffuse sound and Scriptural teaching on burgess since 1492, and as a silk-merchant All literary contributions, books for review and the distinctive tenets of Protestantism and and money-lender he was a prominent papers, should be sent to: Roman Catholicism; member of the Edinburgh community. In 1521 The Magdalen Chapel he was the burgh treasurer. Macquhane’s first (c) To carry on missionary work among 41 Cowgate, Edinburgh wife Marion had died sometime after 1505, adherents of the latter faith with a view to EH1 1JR winning them to the doctrines of grace and to and he had taken a second wife Janet Rynd, [email protected] the fellowship of the true Gospel; whose father and brother seem to have been Hammermen. The views expressed in articles are those of (d) To produce and distribute evangelistic, the contributor and may not necessarily reflect religious and other literature in connection with In his declining years and ill-health, those of the Editor or the Committee of the the promotion of the Protestant religion; Macquhane wished to do some pious work Society. Scriptural references are from the A.V. for the sake of his soul. He was evidently (e) To promote the associating together of men unaffected by the Lutheran doctrine that was except where stated otherwise. and women, and especially young people, for systematic Bible Study and holding of then coming into Scotland. The charter of Unattributed material is by the Editor. meetings for the above specified purposes. 1547/8 says “that when the said Michael was greatly troubled with an heavy disease, and oppressed with age, yet mindful of eternal life,

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2 The Bulwark April - June 2018 3 remain and endure.” He therefore set aside Magdalen Chappell”, making it likely that The income from the annualrents was to £700 for the erection of a chapel and other the chapel, the hospital, and the chaplain’s maintain the chaplain and, initially, four buildings to accommodate a chaplain and house were completed during the course of bedemen in food and clothing; and the seven poor men (bedemen). In October the latter year. One of the writs, dated 27th number was to be increased to seven 1536 and January 1536/7, he and his wife February 1541/2, also names the chaplain bedemen after the death of Janet Rynd. purchased two ground-annuals to maintain as Sir Thomas Williamson, so presumably The chaplain was to administer the the bedemen. Soon afterwards, however, the hospital was already in occupation by sacrament to the bedemen three times a Macquhane died, leaving his widow and then. The chapel was named after Mary year (Pasch, Pentecost, and the Nativity), William Stewart, of Aberdeen, as Magdalen. James V’s first wife Madeleine provided they were in a fit state to receive his executors. (sometimes Magdalen) had died in July it. He was to hear their confessions and 1537, and he had married Mary of Guise take care of their souls, and was to say An ancient wooden panel in the Chapel, in May 1538, so the idea for the name may mass and a psalm for them every day, otherwise accurate in its information, possibly have arisen from the two queens. at which they and all visitors were to be erroneously gives the date of the Chapel’s Mary of Guise present. The chaplain was to look after the foundation as 1503. Perhaps the most III. The Chapel before 1547 jewels and ornaments of the Chapel and likely explanation is that the panel originally Undeterred, however, by the withdrawal Some idea of the Chapel before 1547 was to keep them clean. There was to be said 1538, but that it lost some of its paint of her late husband’s friends, the wealthy can be derived from the description given an annual mass and intercession, with two and was incorrectly repainted. If so, then Janet Rynd adopted his project, and put in Janet Rynd’s charter of 1547/8. The wax candles burning on the altar, for the 1538 is probably the year in which Michael up a further £2000 pounds of her own bedemen and chaplain were to “give forth souls of Michael Macquhane and Janet Macquhane died. money. In October and November 1538, their continual prayers unto God for the Rynd, and on this day the Chapel bell she bought two plots of land on the south salvation of the soul of our most illustrious was to be rung for quarter of an hour, and II. Janet Rynd and the building of side of the Cowgate, and it was on these Mary Queen of Scots and for the salvation again all bedemen and visitors were to be the Chapel, c.1541 that the Magdalen Chapel was built. of my said umquhil husband’s soul and present. There were further arrangements On Macquhane’s death, according to the for my soul”, and for all benefactors and for St Mary Magdalen’s day (22nd July) and charter of 1547/8, there was a hiatus: In 1540, the Cowgate was one of the patrons of the Chapel, and for all those to other important feasts, with two candles to certain persons who had “promised to most prestigious areas of Edinburgh. whom Janet Rynd or her husband were be placed in brass candlesticks at the foot mortify some portion of their goods for Cardinal Beaton’s palace was the bottom indebted. of the image of Mary Magdalen. the perfecting and absolving of the said of Blackfriars Wynd, and other dignitaries work…failed and withdrew from such an with residences on the Cowgate included The chaplain was to be secular rather In addition, Janet Rynd had secured holy and religious work, and altogether the Bishop of Dunkeld and the Earl of than belonging to any religious order, and an indulgence for the hospital, with a refused thereupon to confer the same.” Angus. The Franciscans (Grey Friars) had he was not allowed a substitute (except particular day attached to it: presumably Whether these people were moved by their building at the lower end of what is in case of illness), nor was he allowed to for those who visited the Chapel on selfishness, or whether the spread of now Greyfriars churchyard, at the top of hold any other ecclesiastical office. He that day (the expectation being that Lutheranism was causing them to question the Cowgate, while the Dominicans (Black was to behave morally; and if he persisted they would also make a donation to the the value of founding a chapel, is not Friars) had extensive property south of the in immorality, drunkenness, madness, or hospital). The indulgence may have been apparent. Lutheranism was certainly near Cowgate between the present High School brawling, he was to be replaced. He was granted by Cardinal David Beaton, within at hand. In January 1538/9, according Wynd and the Pleasance. The site for to govern and administer the hospital whose diocese the Chapel and hospital to George Buchanan’s History, “many Janet Rynd’s chapel, therefore, was in an and was to receive 24 merks (£16 Scots) lay, but – given Bishop William Stewart persons suspected of Lutheranism were important location. annually. This was the same wage as the of Aberdeen’s prior connections with the apprehended. At the end of February, five friars who conformed to Protestantism Chapel – it is not unlikely that he was the were burned [on the Castlehill, not far from In 1540 and 1541, Janet Rynd secured two received after the Reformation, so it was grantor and that Beaton simply ratified the site of the Chapel]; nine recanted, and further ground-annuals for the maintenance enough to support a man, but was not the arrangement. Indulgences tended many [including George Buchanan] were of the bedemen, and the writs for these luxurious. On the other hand, the chaplain to attract most attention when they were banished.” expressly mention “the bedemen of the was also getting free board and lodging. new, so the Hammermen’s donation to the

4 The Bulwark April - June 2018 5 bedemen – recorded in their accounts for time, the use of an indulgence to fund the time, and was in no way in need of the modified. The Hammermen, however, – or 1544 – may point to that as the year when hospital was no less sensible than, say, the Chapel. It already had an altar – to St Eloi those of them who were wealthy enough the indulgence was first granted. sponsored marathons and bicycle-rides – in St Giles, on which it lavished great – seem to have continued their interrals that are now employed. What was lacking attention, particularly on St Eloi’s day which near their altar in St Giles rather than in The bedemen were to be male, at least in the religion was the realisation that was 1st December; and it had a chaplain the Chapel. During the restoration of the sixty years old, unmarried, and not stained salvation did not depend on the religious and well-established arrangements for Magdalen Chapel in 1992, a considerable with any notorious crime or immorality; and activities of others after one’s death, but its various activities (the records of the number of bodies were found buried no women were allowed to frequent the could be secured beforehand by one’s Hammermen survive in considerable detail under the floor. These were removed and hospital. The bedemen were to take it in own religious activity, namely by trusting from 1494). At the same time, the Chapel are presumably in store with the City of turns to act as janitor for a week; the duties in Christ: “Believe in the Lord Jesus Christ, and hospital would certainly add to the Edinburgh Council Archaeology Service. being to open the Chapel doors, to keep and thou shalt be saved.” The founding of prestige of the Incorporation, and might Because of funding issues, they have never the Chapel and the hospital clean, and to the hospital was good, but its purpose of well come in useful. The Hammermen had been studied, but it is probable that they ring the bell for quarter of an hour. A ritual contributing to the salvation of its founders already taken over some of the burden of are those of poor bedemen who were of prayer followed the ringing of the bell: was not so. This religious error was costly, the hospital even before the signing of the buried in the Chapel to avoid the expense “And that the seven poor men, and every too, in outward terms because without the Charter in February 1547/8, and they first of burial elsewhere. one of them, shall immediately after ringing superfluous Chapel, chaplain, and jewels, used the hospital as a meeting-place on of the bell repeat the Lord’s Prayer [Pater the hospital for the poor could have been 30th May 1548. Soon thereafter the Chapel V. Use as a public building Noster] five times and the Angelic Salutation substantially bigger. or the hospital became their regular place in the 1550s [Ave Maria] fifty times, and the Belief of the of assembly. In 1542, the Hammermen The Hammermen started meeting Apostles [Creed] once in the day; and they IV. The Incorporation had been alienated a tenement in Niddry’s intermittently in the Chapel from 1550 shall repeat the twa psalms that are called of Hammermen Wynd on which they had expended a onwards, but otherwise the building the Blessed Virgin’s [possibly the Magnificat Whether the Chapel had any formal considerable amount of money; and in appears to have been used only for its and the Benedictus] before completing of connection with the Edinburgh Hammermen exchange for the Chapel and hospital, original purpose for the first fifteen years. their dinner, and refection at twelve hours. before 1547 is unclear. The annual rent Janet Rynd was allowed to reside in this In February 1555/6, however, the Queen And the dinner being done, the foresaid haill from one of the plots on which the Chapel tenement until her death. Regent, Mary of Guise, formed the idea poor, within the said hospital for the time, was built is mentioned in a 1477 charter as of establishing a college in Edinburgh, shall convene before the great altar, and being devoted to the Hammermen’s altar Even before Janet Rynd died, the perhaps along the lines of a college founded there, with their bowed knees, give five Pater of St Eloi in St Giles’ church, but this may Hammermen had assumed most or all of by Francis I in Paris in the 1530s which Nosters, fifty Ave Marias, ane Creed, etc.” have been a coincidence, and Janet Rynd the duties connected with the hospital, but developed into the Collège de France. In may originally have other plans for the long- they continued their religious observance that month, a salary of £100 (a very large The arrangements in the Chapel give a term future of the Chapel and hospital. Her just as before, including the annual sum) was appointed to Alexander Sym “to glimpse of one strand of pre-Reformation son Patrick Macquhane died sometime ceremony in St Giles on St Eloi’s day; be her lector or reader in the laws or any religion, with its daily need of a chaplain, after 1542, however, and thereafter her and it does not appear that they used the other sciences in our burgh of Edinburgh… and its emphasis on masses, especially family connections may have influenced Magdalen Chapel for any religious purpose and also to give all other young men of for the dead, and on almsgiving, images, her mind towards the Incorporation of before the Reformation in 1559-60. fresh and quick ingynis occasion to apply candles, jewels, special days, and repetitive Hammermen as suitable patrons for the their whole minds to study for the like prayers. The temptation to hurry over Chapel. In February 1547/8, Janet Rynd Janet Rynd died on 4th December 1553 reward to be had of us in time coming.” the fifty or a hundred Ave Marias without duly appointed the Deacon and Masters of and was buried in the south-east corner of A similar sum was appointed for Edward thinking must have been very strong. On the Incorporation of Hammermen, and their the Chapel with an elaborate tombstone, Henryson in June 1556 to “profess, teach, the positive side, however, the emphasis on successors, as the patrons of the Chapel which still survives. A fine stone panel with and read within the burgh of Edinburgh morality – whatever the actual practice was and hospital after her decease. the date 1553 and the arms of Michael a public lesson in the laws and another – compares favourably with the aggressive Macquhane and Janet Rynd was also set in Greek thrice in the week except the immorality of the present day; and, given The Incorporation of Hammermen was up, probably over the door of the Chapel, months in time of vacance from Lammas the widespread belief in purgatory at that already at least seventy years old by this and this too survives, although considerably to Martinmas.” Both Sym and Henryson

6 The Bulwark April - June 2018 7 belonged to the Faculty of Advocates, It seems likely that the Queen Regent and Sym’s salary continued to be paid, made some financial arrangement with somewhat intermittently, through to 1560. the Hammermen for the use of the Chapel – presumably a donation to the hospital The place appointed for the lectures – and that this is the reason for her arms appears to have been the Magdalen appearing in the stained glass window in Chapel, and in September 1556 the Burgh the Chapel. She is not known to have had Council instructed the Town Treasurer to any other connection with the building. “make ane powpet to Maister Alexander The other arms in the present window are Sym to reid in in the Magdalene Chapel”, those of Scotland, of Michael Macquhane, which was duly done. It is almost certain, and of Michael Macquhane impaled with therefore, that the Chapel was used as a Janet Rynd. Various fragments in the theatre for law lectures and other subjects window show that the original design was between 1556 and 1560. For at least some considerably larger, and indeed it is not Chapel Interior of that time, the Chapel was also used by clear that the arms of the Queen Regent the Lords of Session, and in April 1557, and of Michael MacQuhane and Janet attachment to the mass well into the 1560s; James Young (cutler) who was deacon the Town Treasurer was directed “to cause Rynd were set up at the same time. make at the town’s expense four forms but others were keen Protestants. On 29th of the Hammermen several times during to the Magdalene Chapel that the lords June 1559, when the Congregation was at the 1550s, and also a member of the VI. The Reformation of 1559-60 Linlithgow, one of the Protestants, George Edinburgh town Council. On 29th June and auditors that comes there daily to the The Reformation reached Edinburgh session may sit thereon.” The Chapel must Small (saddler), “protested for himself 1559, he was one of the men sent by probably on 29th June 1559 when the and in name and behalf of the rest of the the Council to Linlithgow to persuade the have been a busy place during these years, buildings of the Grey and Black Friars were and presumably it was for this reason that brethren of the Hammermen that James Congregation to “keep good order within sacked by “the rascal people” in anticipation Cranstoun, pewterer, presently deacon of the burgh” on their arrival in Edinburgh, and towards the end of 1557, the Hammermen of the arrival of the Congregation. The had a “little house” or chamber built in the the said Hammermen, that he should not not to destroy the roofs and timberwork of churches and chapels of the town were be holden to be their deacon any longer, the “religious places and kirks within the Chapel for the safe storage of their “jewels reformed by the Congregation on the and evidents (documents)”. in respect that he refused to serve his God burgh”. This being so, it is almost certain day following. The altar and image in and obedience to his prince.” According that the Magdalen Chapel was reformed the Magdalen Chapel were presumably to Calderwood, George Small had been by Protestant Hammermen who had no removed at this time, but the damage to an elder or deacon in the “privy kirk” in wish to damage the building. With its use the Chapel was almost certainly kept to a Edinburgh since the summer of 1555. for lectures and by the Lords of Session, minimum. The Hammermen’s accounts for it was recognised as an important public 1559-60 were never presented because of Other notable Protestants among the building that needed to be conserved. the troubles, and while those for 1560-61 Hammermen were John Weir (pewterer), have an entry for “the begyn up of the vast who made the lead “wobe” (sheet) in Thomas Williamson, who had continued vondok [building up of the west window]”, it which the body of Mary of Guise was as the chaplain of the Chapel since 1542, is not likely that this arose from any damage enclosed at her death in June 1560; presumably kept out of the way in late June of the previous year. and William Harlaw (saddler) who was 1559, but he may have emboldened to presumably connected with the Scottish resume saying mass with the arrival of the The Hammermen were divided in their Reformer of the same name who became French in August, and certainly so with the support for Protestantism. Some of them, minister of St Cuthbert’s, Edinburgh in flight of the Congregation from Edinburgh such as William Brocas (smith), Robert 1560. Both John Weir and William Harlaw in November 1559. The return of the Fowler (swordslipper), Alexander Purves were among John Knox’s fifteen elders Congregation to Edinburgh in April 1560, (saddler), and George Smith (saddler) were and deacons at St Giles in 1561-2. The however, would have brought Roman Stained Glass Panels determined Romanists, persisting in their most prominent Protestant, however, was Catholic worship in the Chapel to an end.

8 The Bulwark April - June 2018 9 Historically, there have been two periods of Reformation: the “First Reformation”, dated 1536, and the “Second Reformation”, dated 1800. In this paper, we look at the years following the First Reformation of 1536. The I. The aftermath of 1536 It is one thing to enact a law, another thing to enforce it. For the next hundred years, the Church in Ireland faced four Reformation great difficulties. The first of these was leadership. Unlike countries such as Germany, Switzerland, Scotland, and in Ireland England, Ireland had no Luther, Calvin, Knox, or Cranmer. Instead, there were competing interests swaying the leaders,

after 1536 not all of which were spiritual. Archbishop Henry VIII (d. 1556), the first preacher of the Reformed faith in Ireland who was appointed in 1535 by Henry VIII faced an This created an insular outlook reduced Rev Trevor Kirkland enormous task. For this he was ill-prepared to looking after the Pale before the rest of and ill-equipped in terms of resources, and Ireland. often encountered fierce opposition. It was The beginning of the Reformation in Ireland Following that submission of September not until the 1590s that there was a proper The fourth great difficulty was the effect is formally dated 31st May 1536 when 1172, the Pope sent three letters. The policy of Reformation in Ireland. of the counter-Reformation. Pope Paul III the Act of Supremacy was passed by the first was to the Irish kings to express his excommunicated Henry VIII, encouraging all Irish Parliament in Dublin. Though this was delight that they had wisely submitted to The second great difficulty was the those loyal to the Church of Rome to take up essentially a political and civil act, its spiritual such a magnificent monarch as Henry. ministry. There was a dearth of converted, arms against him. The following examples significance should not be dismissed, as it The second was to Henry telling him evangelical preachers all across Ireland. will demonstrate the consequences that has shaped the future of Irish history. to persevere in his endeavours for the Underpaid, ignorant, and crypto-papist this had in Ireland. In 1538, Thady Birnie enlargement of the Church of Rome. The curates abounded. There was an urgent was arrested in Dublin with a letter urging In the year 1172 AD the Irish Church had third was to the Irish Church ordering them need to get, retain, and train men for the the O’Neils of Ulster to rise up against the been brought to submission to the Church to excommunicate anyone – whether ministry, which led to a heavy reliance upon English for the glory of St Peter and Rome. of Rome at the Synod of Cashel. Until then Prince or pauper – who acted contrary to English ministers. Trinity College, Dublin did In 1540, Jesuits arrived in Ireland. The it had been free and independent of Rome. the oath of loyalty to Rome; and reminding not exist until 1592. Presbyterian historian, W.D. Killen states This independence, however, had been them they were to execute the Pope’s that ‘from this date we can distinctly trace compromised in 1110 AD by the Synod commands and to ensure the complete The third great difficulty was political and the influence of Jesuits in the plots and of Rathbreasail where, for the first time, a domination of Ireland. The glories of geographical. In Scotland and England, wars which for so long disturbed Ireland’. Papal representative arrived from Rome. the ancient Irish Church had effectively Church and state worked with some In 1563, Hugh Goodacre was appointed The pretext for the 1172 submission was a been brought to an end. But the Act of degree of harmony to pursue Reformation. Bishop of Armagh in 1563, but he lived command to the English king, Henry II, to Supremacy in 1536 by an Irish Parliament In Ireland, state authority barely went only three months after his installation. The invade Ireland and collect Peter’s Pence – shattered the fiction that the Pope was the beyond Dublin and the ‘Pale’ (i.e., the contemporary writer stated that Ireland’s debt to Rome. head of the Church. area of Ireland under effective English law). he had been poisoned.

10 The Bulwark April - June 2018 11 It was not until the 1590s that serious generations. Effectively, the descendants Hamilton, Ballywalter in 1623; Josiah Welsh and John Livingstone from the ministry. efforts were made to reform the ministry were returning. There had also been close (grandson of John Knox), Templepatrick in They appealed to Archbishop Ussher and create a truly Protestant Church in ties between Ulster and Scotland, for 1625; and Andrew Stewart, Donegore in who had the suspension lifted. Echlin, in Ireland. This began with example when the Kingdom of Dalriada 1627. All these men were installed within turn, appealed to Archbishop Laud who who was made Archbishop of Dublin in stretched from its headquarters in Antrim the Anglican Irish Church which gave directed that Blair, Livingstone, Welsh, and 1581. His objectives were simple: (1) to to almost half of Scotland. rise to a term that is unique to Ireland: Dunbar stand trial. They refused to comply have a ministry committed to preaching Prescopalian, i.e. Presbyterian ministers in and were deposed in 1632. Ussher was the gospel; (2) to have the Reformed The Ulster Plantation meant that, for the Episcopalian Churches. unable to help. Blair appealed to the king faith diligently taught; (3) to guard against first time, there was a steady supply of who ordered Wentworth, the Lord Deputy, recusancy. highly trained ministers from Scotland and Crucial to all this is Archbishop James to re-hear the case. Again there was relief. England; and in particular, Presbyterian Ussher (1581-1656). Extraordinarily brilliant Meanwhile Welsh and Stewart had died. II. Providence intervenes: ministers started to settle Ireland. in every way, he was amongst the first Bishop Echlin also died and was replaced the Ulster Plantation of 1610 Traditionally, Edward Brice of Ballycarry group of students that went to the newly by Henry Leslie. The crisis came on 11th The most significant event in Irish Church is credited with being the first, in 1613, opened Trinity College, Dublin, becoming August 1636 – exactly a hundred years history next to 1536, was the flight of but this is not strictly correct. We now Vice-Provost of the College in 1616. after the Act of Supremacy. In the old the Earls of Ulster and the subsequent know that Patrick Hamilton arrived in Significantly he deputised for Adam Loftus Parish Church in Belfast (the present St Plantation. There had been a number of Ballywalter in 1609. He was followed by as Chancellor of St Patrick’s Cathedral, George’s) came Brice, Ridge, Cunningham, previous plantations as far back as the Patrick Anderson in 1612 and by Robert Dublin, and continued as such even after Calvert, and Hamilton, to stand trial for ninth century, namely that of the Danes Montgomery, Newtownards, a relative of Loftus’ death in 1605. Ussher is credited non-conformity. They were found guilty and in 851, of the Normans in 1169 (called in the celebrated Sir Hugh Montgomery. with the production of the 1615 Irish Articles deposed. history ‘Finnegaels’ meaning fair-headed of Faith which clarified for the first time the foreigners), and by the Tudors in 1556. After Brice came a galaxy of Presbyterian core elements of the Reformed faith within On the 9th September, a small vessel ministers: Robert Cunningham, Hollywood Anglicanism. It was the Ulster Plantation of English and in 1615; John Ridge, Antrim in 1619 called the Eagle Wing with a hundred and forty Presbyterians, along with the deposed Scots that had the greatest and longest- (Ridge had been ordained in England); Then in 1625 began a spiritual awakening Presbyterian ministers, attempted to sail to lasting impact. It must be remembered George Dunbar, Larne (Enver, Inver) in that lasted for almost a decade. Livingstone America. But the wind was contrary, and that many of those who came to Ulster 1620; Robert Blair, Bangor in 1622; James records that at the Hollywood communion had been driven out of Ireland in previous Glendinning, Carrickfergus in 1623; James the voyage never took place. Failing that, in 1632, about a thousand people came the deposed ministers of Antrim and Down to saving faith. The Presbyterian historian fled to Scotland for safety. W.T. Latimer says of the year 1625 that “the Archbishop Loftus cause of Christ now made rapid progress”: Protestantism was united; the gospel was faithfully preached; the Creed was orthodox; the liturgy was set aside; Kirk Sessions were established. Truth made progress and the standard of morality was raised, which prepared the people for the trial to come.

Trouble was near in two ways.

III. The first persecution This began in September 1631 when Bishop Echlin suspended Robert Blair Bridge over Six Mile Water, Antrim

12 The Bulwark April - June 2018 13 In 1639 the Black Oath was imposed across to Waterford. Fourthly, the Directory for was in Classical Gaelic which could be Ulster by Wentworth. Every Scot over Worship was adopted across the land. understood, at least by the better educated sixteen years of age was required to take it Fifthly, an agreement was reached for the people, in Ireland. The New Testament on his life. And more trouble was to come. settlement of the Church in Ireland after the in Irish followed in 1602; the Book of Scottish model. Common Prayer in Irish in 1608; and the IV. The second persecution Bedell Bible in Irish in 1685. The Roman In 1641 there erupted across Ireland V. Achievements Catholic Cardinal O’Fiaich remarked there a dreadful massacre of Protestants by From 1536 to 1636, what, if anything, was was no Bible in Irish from Patrick until the Papists, stirred up by priests who sought achieved? Protestant Reformation. The Reformation to take advantage of the current situation. gave Ireland the Bible. Ironically, five things happened as a 1. Trinity College, Dublin. Trinity College consequence, showing the oversight of was founded in 1592 to provide Protestant, 3. Preaching. Without the Ulster Plantation God’s Providence. Reformed, educated ministers for the of 1610, the Protestant faith would Church. Modelled by Adam Loftus on the have languished. The ‘Prescopalian’ First, Anglican persecution of Presbyterians Puritan Emmanuel College, Cambridge, it era brought life and vitality to the entire was temporarily suspended until 1661. was staffed with Puritan lecturers: Thomas Church. Ministers from Scotland played an Secondly, Presbyterians were organised Cartwright, , Henry Alvey, John Clotworthy into a Presbytery which first met in and Henry Ainsworth. The mantle of Loftus enormous role in reshaping and furthering Carrickfergus in 1642. The Presbytery descended in due course on the cause of Christ. Furthermore, the formalised the activities of the monthly who became Provost of the College in work was not limited to Antrim and Down. 3. Without the ministry of the Word, the Antrim Meeting that had been in existence 1627 and Bishop of Kilmore in 1629. In Donegal, Bishop Andrew Knox from cause of Christ languishes. This is evident since 1625. Thirdly, the Solemn League Scotland was settled in Raphoe in 1610. in the period 1536-1603. Gospel prosperity and Covenant was administered across 2. Printing. The first printed book in Gaelic Almost immediately he brought over other came when the preaching of the Word Ireland from Belfast to Letterkenny and was John Knox’s Book of Common Order, ministers from Scotland: Dugald Campbell was established. Ongoing Reformation as far south as Dublin, and possibly even translated by John Carswell in 1567. This to Letterkenny; John Ross and William needs the vitality of sound preaching. Cunningham to Gartan; and Donald Not only were thousands converted by McFeig who was able to preach in Irish. the preaching, but it had also important political consequences. For example, VI. Lessons through the Six Mile Water revival of 1625, 1. God’s ways are often surprising. This is the Clotworthys of Antrim were spiritually clear from Irish Church history. While other blessed. John Clotworthy himself sat in countries had a clear path to Reformation, the Westminster Assembly and became an that was not the case in Ireland. The advocate for imprisoned Presbyterians. way was complex, cloudy, difficult, and incomplete. 4. The First Reformation laid the foundation for the Second Reformation in 1800. As we 2. Trials, difficulties, persecutions, and look back to a Reformation that began in murder cannot blitz out the cause of Christ. 1517 in Europe, we must not forget that Neither Wentworth, Laud, Echlin, nor Leslie it remains unfinished. Everywhere there is by persecution, nor Papists by murder a present decline and a return to medieval and rebellion, succeeded in destroying religion and ignorant superstition regarding the Reformed faith in Ireland. Here is a death and eternity, demonstrating that Church history that is worthy of study and there is an urgent need to recapture the thanksgiving. vision of the Glory of God alone.

14 The Bulwark April - June 2018 15 warm a seal would be pressed on it. The seal would leave a picture of a coat of arms on the wax. The person who received the letter would know who it was from.

The motto sums up Calvin’s life and influence. The great thing for Calvin was to apply ‘the whole force of his ability in the service of the Lord’. Calvin found the highest blessing in this. We are to ‘be wise in nothing and to will nothing through ourselves but to follow the leading of the Lord alone.’

Calvin’s motto has a lot to teach us today. YOUNG It reminds us that God requires the heart from every one of us. The LORD says, ‘Thou shalt have no other gods before me’ (Exodus He now gave over his life to the One who 20:3). This is another way of saying to us, ‘My had claimed it. At the end of his life he could son, give me thine heart’ (Proverbs 23:26). Bulwark say: ‘It is enough that I live and die for Christ, who is to all His followers a gain both in life There are people who want to be known as and in death’. It was a dangerous time to be Christians and speak a lot about it, but they a Protestant, and Calvin had to run away do not live as Christians should. Calvin said from Paris to avoid arrest. He had to go to something truly important. The gospel is other countries and eventually settled in ‘received only when it possesses the whole Switzerland. soul...[and dwells] in the inmost affection of John Calvin the heart.’ We must give all the heart to God Calvin came after Martin Luther and God and love Him with all our heart. We cannot He was in his early twenties at the supposed relics of saints, which might be used him to teach the Bible. John Calvin was give a half heart to Him. Some want to give University of Orleans in Northern France. bones or other body-parts. According to greatly used by God as a preacher and writer their thoughts and affections to the world In anyone’s eyes, he must have seemed no his parents’ wishes, he started to study for during the time of the Reformation. In 1536 and honour God too. But this comes short of different from his fellow-students. There the Roman Catholic priesthood at the age (when he was just 27 years old) he published giving our hearts to God. The promise is that was no real outward difference, but the eye of 11 or 12. the Institutes of the Christian Religion. This ‘ye shall seek me, and find me, when ye shall of divine grace was on John Calvin. is a large, famous book that explains the search for me with all your heart’ (Jeremiah After five years, his father changed his teachings of Scripture. He was so influential 29:13). Not a little bit of our heart, but all of it. The truths of God’s Word began to have mind and sent him to Orleans. He would in fact that someone has said that if you did an unexpected impact on Calvin’s soul. make more money if he became a lawyer. not know about Calvin, you were reading God is so great and majestic in all His He was a determined Roman Catholic, Though his father had changed his course modern history with one eye shut. being that we must worship and serve ‘obstinately devoted to the superstitions of of study, Calvin tells us of another change. Him. We must worship God ‘with grateful the Papacy’. He said it was like having to be God’s providence ‘gave a different direction Calvin had a motto that stirred him in his devotion and burning love, giving ourselves pulled out of very, very deep and horrible to my course’. Calvin first came into contact zeal towards God: ‘I offer my heart to Thee completely to His obedience and honouring pit. God alone could draw him out, set his with the gospel of free grace here. He also O Lord, promptly and sincerely.’ He had a Him in all things’. Our need is to seek Christ feet upon a rock. Calvin had been brought began to study the New Testament in the picture engraved of a hand presenting a with all that we are and cast ourselves in up in a very superstitious home. His mother original Greek language. This ‘taste and heart and these words around the outside. total dependence upon Him. Calvin’s motto took him on pilgrimages from an early knowledge of true godliness’ inflamed him This became his seal. In those days letters reminds us to give our heart earnestly, age. They went to various shrines to see with desire for the truth. were sealed with wax. While the wax was still willingly, and honestly to God.

16 The Bulwark April - June 2018 17 Reviews John Calvin Word Search Can you find all the hidden words in this word search? Words can go in the following directions:

Witnesses in A Memorial of the Far North Maggie Budge Robert Dickie and James S. Sinclair, Norman Campbell (eds.) (Huntingtonian Press, 2017), (Reformation Press, 2017) 43 pages 174 pages, Price: £8.55 Price: £2.45

Reviews by John Smith

Reading about the lives of Christians in readers the benefit of a kind of Christian past generations can be both encouraging life and experience which is not common in and challenging, especially when we learn our day”. These two books fulfil the same of how they overcame trials and difficulties purpose, as well as continuing the story of various kinds, relying upon the strength of the gospel on the north coast into the of Christ, as with the Church in the Song twentieth century. of Songs (8:5), “coming up from the wilderness, leaning upon her beloved”. The Witnesses in the Far North is a collection of extensive literature relating to the Church short biographies gleaned from old volumes in the Highlands, in days when Christ’s of the Free Presbyterian Magazine. Many of glory shone forth, is a legacy for which we those included were from Strathy, a crofting should be most grateful. Among the best community which experienced great GREEK LUTHER HEART SUPERSTITIOUS of such books, and a special favourite of blessing under Revs. Malcolm MacRitchie ORLEANS BIBLE SEAL PROTESTANT the present writer, is Rev. Alexander Auld’s and Christopher Munro. It has been said WAX SCRIPTURE LAWYER UNIVERSITY Ministers and Men in the Far North, which that, even today, preachers in Strathy often SWITZERLAND RELICS INSTITUTES PAPACY was first published in 1869. A reviewer experience a special liberty, no doubt on MOTTO SHRINES noted that Mr Auld’s aim was “to give account of the prayers of these worthy

18 The Bulwark April - June 2018 19 Also, it is obvious that their lives and you may be saying the only religion they principles stood out clearly from the world have is what they got from man, but if the and they were not afraid lovingly to warn Lord has spoken to you, follow on and people who were spiritually careless. Of after forty years you will pay your vows to Hugh Munro, Strathy, it is recorded: “he him in this place.” In later life, divisions in would never intentionally, in a carnal spirit, the Free Church meant Mrs Auld had long hurt anyone, but yet was most earnest, since stopped attending services there, and jealous with a godly jealousy for the but a Free Presbyterian congregation was glory of God’s Name and the salvation of established in Halkirk. When she attended immortal souls”. Two girls named Mary and their Communion, someone asked her Jessie MacLeod were staying in lodgings afterwards if it was indeed more than forty in Wick while working at the herring- years since she got this promise. She gutting. Their landlady thought nothing replied, “Aye, but I’m no’ to tell you that!”. of washing clothes on the Sabbath day. Young Mary’s distress at seeing this was Also recently reprinted is a rare booklet such that the landlady asked her what comprising diary entries and letters of was wrong, and whether she wanted to Maggie Budge, who lived in Olrig Street, send for the doctor. Mary explained her Thurso in the late nineteenth century. It Strathy beach. The tallest gravestone is that of Rev. Christopher Munro. reason for being so upset. “If that is all, was compiled by her minister Rev. James weep on. Many’s a lady would do as I S. Sinclair, after she died aged only 32. people. The county of Caithness, too, was and despondencies, and then proceed to am doing”, exclaimed the older woman. Though her time in this world was brief, highly favoured with the ministries of Revs. show them that the bond between Christ Jessie, sought to strengthen her sensitive and she suffered from delicate health, Finlay Cook, Alexander Gunn, jr., David and their souls was unbroken, and that he friend’s resolve and responded, “Many’s Maggie was a deeply exercised soul who Campbell, and W. R. Taylor. would bring them in due time, though it were the lady that goes to hell”. Of Mrs Ann viewed her every experience in the “purest through fire and water, to the wealthy place.” Taylor, Halkirk, it was said, “a worldling light” of the Bible. She wrote, “I think to Many of the Christians featured in this or a fool might know that there was grace lose one’s will in the will of God, is a day volume faced poor health and grinding These worthy people had a healthy fear there”. of heaven upon earth. For what he desires poverty. Some were evicted from their of building their hope for eternity on a and requires is that his will should be homes in the infamous Sutherland foundation of sand, and were careful in Appropriately, one of those included done in earth as in heaven.” And never Clearances and relocated to inhospitable distinguishing between head-knowledge among the Witnesses is Mrs Christina Auld, did she waver in her conviction that the land on the north coast, forcing them to and a true work of grace. John Morrison, widow of Rev. Alexander and daughter Lord was guiding her path, although she seek extra income labouring on Caithness Halkirk, dreaded “the worldly, delusive of Rev. Walter Ross Taylor, Thurso. In went through long periods of spiritual farms and at the herring fishing. But for all religion which glories in self, and is void of a her youth, she had a great struggle in anxiety. In spite of feeling herself “a mass these anxieties, their supreme concern was living faith … Not what man does, but what obtaining assurance of faith. Admitted to of weakness, still the upholder was more the wellbeing of their never-dying souls. God did, is the ground of acceptance with the Lord’s Table by her father’s Session, mighty by far, and to those who trust him, Wise and compassionate guidance was God. They cry, ‘Say unto my soul, I am thy Christina’s courage deserted her and he will be ‘a very present help in trouble’. always at hand, in preaching and in private salvation’.” To know more of Christ was she did not go forward on the Sabbath O for a heart to trust him at all times! When fellowship. William Crowe was a kindly man their greatest desire: it was said of Captain morning. Sometime later she decided to the children of Israel were hemmed in on who was for many years harbourmaster at Robert Ross, Wick that “his religion did attend the Halkirk communion. But as every side and saw no way before them, Wick. When taking services in Pultneytown, not consist of a mere round of duties but the last table was being served, she was the Lord’s command was ‘go forward’.” “in encouraging distressed believers he in seeking after and enjoying communion troubled with the thought that she should Whatever thoughts might trouble her, could describe with the most tender out of the fulness that is in Christ”. He often not be there as the only religion she ever she knew the answer was always to seek sympathy their trials and temptations, their said, “Leave us not content with forms had was from her father. The presiding Christ’s face and favour, in public and conflicts and tempests, their darknesses without life or power from heaven.” minister, Rev. Finlay Cook, said, “some of private.

20 The Bulwark April - June 2018 21 Review

Radical Church: a call to rediscover the radical roots of the Christian faith John Caldwell, (Evangelical Press, 2016), 168 pages, Price: £6.95

Review by Matthew Vogan

This book is intended to call churches background. He had a jobless lifestyle of to discover what is biblically distinctive drinking and immorality, etc. He has come and real. John Caldwell believes that from a youth-work background, and also opportunities exist even though the Church from Charismatic churches, to a greater in the West is losing the cultural battle. appreciation of Reformed doctrine. He contends that as the Church shows faithfulness in the very areas where society The word “radical” has good and bad is forcing compromise, the Church will connotations. It really means “root and The old Free Church, Olrig Street, Thurso, where Maggie Budge attended. actually rediscover the source of its own branch” or thorough and complete vibrancy, power and relevance. This is of change. The word “radical” means to go Included as an appendix is a piece by Mr Church. The most serious consequence is course the complete opposite of those to the roots of something (in that sense Sinclair on The absence of the sense of that people make an unwarranted public arguing for the Church to capitulate to roots are always radical). The word sin in present-day religion, addressing this profession, and despite “an absence of a things such as the LGBT movement. “radical” is used in many different contexts issue in regard to prayer, preaching, and real life of faith upon the Son of God, they in this book. Some may find this is a little Christian life. It is highly relevant today, rest in a natural faith, and are not needy Caldwell goes further to claim that, as the confusing when it is used in a positive when there is such widespread irreverence sinners entirely dependent on Christ”. Church stands fast as a faithful, so it will light and also in the context of man’s in prayer and worship, conveying a false emerge as a “radical” Church. The author sinful rebellion against God. Original sin impression of the nature of God, and doing Both these publications are highly edifying brings his own perspective to this. He refers is very much at the root of our problems, a great deal of harm to the witness of the and we warmly commend them. to his conversion from a Roman Catholic individually and in society.

22 The Bulwark April - June 2018 23 The book makes some interesting Christian Church is an embarrassment, recover the authority and sufficiency of an evangelical statement of faith in their observations about the condition of the pathetically trying to straddle two worlds the Bible (p. 55). If Luther had said merely, churches but it is no longer what the Church in our generation. It is rightly critical (p. 21). This type of manoeuvring is also “I’m passionate about the Bible”, there people really believe. of some of the trends afflicting the Church. It evident within evangelicalism when one would never have been a Reformation. also touches on aspects of the reformation witnesses pastors ducking questions III. Radical reshaping that the professing Church now needs. from the political media (p. 22). Given At this stage Caldwell brings in the The present-day Church is actually shaped Such a reformation certainly needs to go to an opportunity to speak to Parliament Transforming Scotland Barna survey. It more by humanism than by Scripture. The the root of prevailing unbiblical thinking and or in schools, many evangelicals avoid shows that less than 50% of practising great evangelical rebranding offers people practice. At a high level, the book’s analysis giving a clear, convicting message (p. Christians hold to Sola Scriptura (p. 56). personal fulfilment in the here-and-now is broadly fair and welcome. Sometimes it 145). Reviewing the videos of evangelical The survey was badly worded and clearly rather than focussing on eternity. Bible is easier to identify the problem than the contributions to the “time for reflection” badly understood, perhaps because it verses may be used but they are selected solution, and this book seems to struggle in the Scottish Parliament is certainly a was produced by a group of Americans. to promote humanistic values. The at this point. depressing experience. Cultural assumptions greatly affect the influence of humanism has downgraded value of the results and their interpretation. the importance of eternity within the I. The Church’s current condition What is the future for the Church? Caldwell Here are some of the figures in relation to Church. The book begins with a foreword by David says that churches have three options: (a) Scripture: A. Robertson (Dundee). He refers to the to compromise and die; (b) to hide in their The gospel as generally declared will confused state of the Church in the United trenches and die more slowly, or (c) to • 49% believe that the Bible is the not include repentance, judgement, and Kingdom. Confusion certainly seems the hold fast to the truth, engage the world, inspired word of God and has no eternal punishment. Instead a vague gospel best word to describe it. He maintains that and see what God does. Clearly, this is errors. message of love and meaning in Jesus the Church reflects trends in society and a loaded and ambiguous set of options. • 34% believe that the Bible is the is targeted at the brokenness that we all simply ends up more confused. This may One person’s biblical separation is another inspired word of God but has some experience in life. There is an idea that God even extend to a “branding of the Church” person’s hiding in a trench. One person’s factual or historical errors. is there simply to meet our felt needs which (p. 13). He observes that the doctrine of engaging the world is another person’s • 12% believe that the Bible is not is a message largely emptied of content the Church and issues of Church order are compromise. Although Caldwell explains inspired by God but tells us how the that is even distinctively Christian. The often forgotten in the midst of a focus on a little more what he means by some of writers understood the ways and teaching of the Cross is in crisis in many evangelism (p. 14). He uses the term Re- these options, it is left to the reader to principles of God. Churches. Many ministry manifestos omit formation of the Church. He says about read his own ideas into the terms used. any mention of salvation. Many gospel Christ’s headship: “We do not tell him There is little discussion in relation to these Caldwell concludes that 69% of those presentations omit the Cross altogether. what he should be doing with his Church.” important and difficult distinctions. Even surveyed were merely cultural Christians. Perhaps David Robertson does not have at this stage in the book, there should be Of those surveyed, 5% identified as Humanism has influenced testimonies this in mind but the departure from the clarity as what is “the truth” is and what evangelical and 26% as “non-evangelical so that they are more about personal Reformation principle of worship and the engaging the world involves. To be faithful born again” (whatever that means). He transformation – no longer about eternity sufficiency of Scripture have certainly is to be radical in today’s climate (p. 24). observes that the great number of people but about improving your life here and now. introduced great confusion. The Church is meant to be a “lighthouse attending churches with a Reformation We must, however, emphasise repentance not a dimmer switch”. and evangelical heritage are no longer and confront people with the reality of sin Caldwell describes the historic relationship evangelical (p. 59). The terms are not (p. 136). Evangelicals need to get specific between the UK and Christianity as a II. Radical Reformation well-defined or specific, but it appears about a credible Christian profession. What once-happy marriage that has turned An interesting contrast is drawn between that Caldwell is looking beyond the do we mean when we say we want to see into a separation. The divorce is not the Reformation and the Church today. mainline denominations to many Baptist, people transformed by Christ? through yet and there are still Christian Contemporary evangelicals wax lyrical charismatic, and independent fellowships. influences in schools and other institutions about “passion” and “transformation”. He concludes that many who claim to Humanism involves the deification of but this is only happening on borrowed Caldwell observes that they will never see be “born again” have abandoned the humanity. The Church’s message has also time. He observes that much of the the transformation they desire until they Word of God. They may continue to have become human-centred rather than Christ-

24 The Bulwark April - June 2018 25 centred. Mission is frequently human- cause offence by declaring the truth. This Catechism’s first question about man’s for opportunists, mavericks, and heretics centred, e.g. street-pastors, charity, and brings a lack of authority in the Church, chief end (p. 83). Yet there is no hearing for to rebrand the Church in their own image social action. In some cases the Cross with no one wanting to make people feel this. Growing numbers seek identity and (p. 140). can still be kept as central and yet be uncomfortable. Whatever their official purpose in alternative lifestyles instead. misrepresented. Prosperity teaching, for statements of faith may say, Scripture does There has been a cultural shift regarding The Church has polarised as a instance, says that the Cross frees us from not have the supreme authority to these identity in relation to the LGBT movement. consequence, creating a sharp divide sin, sickness, debt, and defeat. people. They are in fact bowing to mere The Church lost the fight for marriage between those who are embracing individual preference. “Scripture alone” has because it had helped to erode the sanctity unbiblical innovation and those committed The contemporary evangelical Church now been replaced with “culture alone” in of marriage in the past in regard to things to biblical reformation. At one extreme of is marked by a number of damaging much of evangelicalism (p. 82). We must such as divorce. It had already surrendered the spectrum Caldwell identifies those influences: (a) pragmatism – doing whatever resist and challenge the culture. Sermons too much to the culture. Caldwell says that championing fundamentalist isolation works; (b) experientialism – Charismatic are laced with pop-culture that does not, churches need to engage with issues of whilst others embrace cultural engagement influence is leading to individualism and in fact, tackle the burning social and moral morality, identity, and sexuality or they are to the point where the distinction between experience, but Scripture and doctrine are issues of the day. The cowardice in the not worth attending. We must challenge the Church and the world becomes non- downplayed; (c) individualism – Church pulpit is simply disguised with a veneer of the culture. existent. One side is strong on the need identity comes from individuals, i.e. leaders relevance (p. 98). to be faithful to truth and holiness but is of churches. Even the truths of Scripture V. Radical relationships neglecting the call to be salt and light. The are filtered through the primary leader IV. Radical decline How do we respond to these changes on others are seeking to be all things to all of the local church rather than through a It is alarming to consider such erosion of a personal level? Caldwell says that we men whilst forgetting the reason why they confessional understanding. the Church’s foundations. The Church must hate the sinfulness of such alternative are doing such things. In seeking to attract feels under attack from a secularist lifestyles and avoid compromise and the world they have become like the world. These could be summarised as culture, but much of what we have seen conformity. Yet we must still deal with people Mission that capitulates to the culture in the individualisation: focussing on what is a compromise with and concession as people. We need strong relationships end becomes meaningless. individual people need or want and what to these forces. Caldwell observes that as well as strong words. Are we building works for them. The Church must become many churches in the land are actually relationships with our neighbours? We VII. Radical builders “user-friendly” and adapt its worship full of Christianised atheists. They refer must be salt and light to them and love our Discernment is a virtue that is desperately to what its leaders think will be most to themselves as Christian but they are neighbour as ourselves, including those missing from today’s Church. If it is big, appealing. Inevitably the activity of “church- without genuine saving faith. who are LGBT. We cannot stop calling it exciting, and drawing a crowd it must be shopping” has developed which involves a sin and neither could we ever attend a good (p. 150). Too often we think that we going around different churches and Meanwhile we face new atheists such as same-sex wedding, yet there is a serious are building the kingdom of God when in comparing them according to their music, Richard Dawkins who frequently employ challenge as to how we respond to such reality we are building our own empires facilities, children’s activities, etc. In such a hostile insults as their main weapons. The people as we come into contact with them. (p. 152). Such builders may be looking consumerist mentality, doctrine is the very media and education are dominated by The danger is that LGBT people think that to Christ as the only foundation but the last reason why anyone would choose a a general humanistic influence that leads the gospel is a moral code that condemns day will declare whether wood, hay, and church. We are in the same situation as the many people into “defeater beliefs” about them rather than good news that can stubble are being built on that foundation. time of the Judges, when there was no king Christianity, e.g. that is against “equality”, change them. in Israel and everyone did what was right in etc. These are prejudices that prevent them Caldwell supposes that the Reformation his own eyes (p. 74). from giving the gospel a hearing (p. 32). VI. Radical Church left Protestant groups with an identity The western Church is in crisis. The problem. They were always defining their Relativism – the idea that there are no We were made to worship, and when we cultural shift to secularism has affected existence as a reaction to another group absolute truths – has influenced the reject God as the centre-point in our lives the Church’s sense of belonging identity (p. 154). This is valid in one sense but Church (p. 67). Authority and certainty we will worship something else (p. 112). and purpose. Many are simply to trying the word “Reformed” means reformed now sound intolerant, so leading Scripture offers true purpose in life, as to ensure institutional survival at all costs. according to Scripture more than reformed churchmen compromise and refuse to summarised in the Westminster Shorter This context is a prime breeding-ground from Romanism. It is a positive identity,

26 The Bulwark April - June 2018 27 and in the case of national Churches, it The Headship of Christ is eclipsed by the will be a radical Church in the sense of the way forward, we expect more from arose from their common faith, worship, headship of man (p. 159). distinctive and counter-cultural is helpful. a book. It certainly has useful insights. and practice as well as their national Yet what does faithfulness look like? On the whole it is sketchy, however, and character. Many churches have no robust confession Clearly it is faithfulness to the teaching of nothing of the manifesto that the title of faith. People claim to believe that the Scripture, but what do we mean by that? seems to offer. Even in the areas on which In the twenty-first century, many churches Bible is the Word of God as though that it touches, it does not go far enough. have tried to get away from a reactive is all that matters. Without a confession One hint that Caldwell offers is in relation identity by calling themselves community of faith, any claim to believe that the to confessional churches. It is interesting Some of the deepest areas of crisis in churches (p. 155). It is a rather strange Bible is the Word of God is meaningless. to observe that the greatest faithfulness the Church are not covered. One of territorial claim and seems to imply Whose interpretation carries the greatest to Scripture, the gospel, and the essential these is worldly living and the widespread that others are not churches for that authority? Is it that of the pastor or the doctrines of the faith has been maintained rejection of the Ten Commandments as community. We are also seeing the individual? in confessional churches. He says that a rule of life for the believer. Caldwell is emergence of the church-brand where Christians need to rediscover their own willing to speak of legalism but does not churches are adopting slick names, logos, This is the crisis facing the Church. It historical statements of faith: the Baptists call out antinomianism. He says, “some and slogans. These are marketing methods cannot ask approval of culture and Christ theirs, the Pentecostals theirs, etc. This is expressions of Scottish Presbyterianism from the world of business. Are churches simultaneously; we cannot serve two extremely weak, however: it does not even have left a legacy of legalism. Highland competing against each other like their masters – we have to choose. We cannot identify the confessions. To place a dozen Christianity had a tendency to be more secular counterparts? If theological issues allow our faith to be redefined by the state bullet-points on the same level with the full sin-focussed than Christ-focussed” (p. no longer define and divide us, are we now or by culture. To be conformed to the thirty-three chapters of the Westminster 132). These sweeping generalisations partners or competitors in the market- image of the world and of culture is not Confession is hardly comparing like are not helpful; they are neither specific place? We have therefore witnessed the radical, indeed it is the polar opposite. The with like. Surely the point is that if these nor evidenced. Highland preaching has emergence of the brand-defined church. faithful Church will rediscover what it is to confessions are not true to Scripture, they historically emphasised law and gospel be the radical Church. need to be disposed of, not rediscovered! and Christ as the all-sufficient remedy for There has been a major shift in church This does not offer a clear way forward; it the infinite evil of sin. That is simply the leaders. The traditional pastor who prays VIII. Assessment merely champions reconnecting with broad biblical gospel that we desperately need for the flock, visits, and preaches is no This is a helpful book in going to the evangelical doctrine. This will not aid what today. longer in vogue. The current need is for heart of many of the fundamental issues the Church needs today in its crisis. visionaries, pioneers, and entrepreneurs. affecting the Church. The problems are The area of worship is also strangely Leaders who can cast a vision draw a crowd well identified and analysed. Evidently it Apart from this hint, “faithful” is not really ignored. When people set up their own and raise finances. Pragmatic principles arises from first-hand experience of the defined. What does biblical faithfulness preferences for their own pleasure, rather reign. Many contemporary churches are trends sweeping across the evangelical mean in terms of doctrine, worship, than God’s commandments alone in just feel-good clubs effectively managed scene. It is not always tightly argued, government, and living? Of course this worship, this is mere humanism. Such and marketed by a charismatic leader. however; sometimes it simply throws out would involve stepping on the toes of comments would be controversial, but Many are glorified youth groups using the general hints without developing them. other evangelicals, yet it would actually be they are absolutely necessary. same methods as secular provision. Some material seems to be in different radical. From this point of view the book parts of the book rather than collected fails to fulfil what it offers. The trumpet This is a thought-provoking book, and we This new church-movement is leading the together and some chapters do not seem gives an uncertain sound. The critique is trust it will be useful in this way, but far Church back to a pre-Reformation state to fit so well with the overall flow ofthe helpful but the solutions are not because more is needed. Our Reformed heritage (p. 157). The new model has the weakest argument. Possibly it needed a little more they are too vague and leave too many offers the biblically faithful truth which the Church government imaginable. It is often intensive editing. gaps. While this approach can work in Church in crisis needs today. We ought concentrated in one man because of the a long article that reviews the state of not to be ashamed of this heritage but need to plant churches quickly. It is quite When the book arrives at solutions to compromise and conformity in the Church rather labour that others may appreciate some time before office-bearers can be the Church’s problems, it becomes less and then makes brief suggestions as to its blessings. appointed. This disempowers the Church. incisive. To say that the faithful Church

28 The Bulwark April - June 2018 29 Scottish Reformation Society News Society New publications 2018

PROBLEMS CONFRONTING THE CHURCH TODAY Rev. John J. Murray’s series of Bulwark articles has been collected PROBLEMS CONFRONTING THE CHURCH TODAY into a book with the title Problems Confronting the Church Today The recovery of the rich Reformed and Puritan heritage in the middle years of the twentieth century was encouraging and had worldwide impact. The expectation in the 1960s was of attaining ANnual to the seventeenth-century Puritan ideal, defined by Dr J.I. Packer as: ‘to serve God in a reformed Church, that would be instrumental (73 pages, price £4 including postage). As Mr Murray says in the in reforming the nation’. In terms of the Solemn League and Covenant, the hoped-for reformation was to be ‘in doctrine, worship, discipline and government, according to the Word of God PROBLEMS and the example of the best Reformed Churches’. CONFRONTING preface: “We have to think of the Church of today in terms of the But viewing the situation in the UK after seventy years, we see that, in spite of all the Reformed teaching and publication, the spiritual condition of the Church has gone backwards rather than forward. THE CHURCH The mainline Churches are now scarcely recognisable as branches analogy of the human body. Where there are obvious symptoms of the true Church of Jesus Christ. While welcoming the positive TODAY General achievements of former years, we are forced to think of the Church today in terms of the analogy of the human body. Where there are dangerous symptoms, there must be a proper diagnosis so that the correct remedy can be applied. This book attempts to analyse Marks of a Declining Church that concern us, it is necessary that there should be a proper some of the ills of the Church and to propose the cure required. and the Remedy Prescribed diagnosis by a physician, so that the correct curative procedure J J. M OHN J. can be carried out….The chapters that make up this book are an Meeting JOHN J. MURRAY, a retired minister of the Free Church of Scotland (Continuing), has been involved in Reformed publishing since 1960 when he became assistant editor at the Banner of Truth Trust. He has had a part in many other URRAY literature projects over the years. After training for the ministry, he served John J. Murray attempt to analyse some of the ills of the Church that require urgent pastorates in Oban (1978-89) and St Columba’s, Edinburgh (1989-2002). attention, and then to suggest something of the cure required.” st Cover_print.indd 1 18/01/2018 13:44 Saturday 1 Volume 8 of the Society’s Historical Journal has now been published with articles on September DV, the Scottish Reformation; George Gillespie; Samuel Rutherford’s sermons; the previous ministers of Dr John Love’s congregation in London; Walter Macleod as a missionary in Magdalen France in 1855; the MacBeath brothers of Caithness; Caithness religious conservatism; the Free Church Declaratory Act of 1892; and the records of the Edinburgh Hammermen Chapel, (341 pages, pb, price £12.95 including postage). Edinburgh The six papers from the 2017 Luther Conference have also been published under the title Scotland’s Debt to Martin Luther (163 pages, £9.95 including postage). The subjects covered include Patrick Hamilton’s theology, John Gau, Alexander Alesius, the Gude and Speaker: Godlie Ballatis, and Henry Balnaves on Justification. Ds Gerald Procee Middelharnis, Netherlands All these titles are available from [email protected]

Perth Conference Subjects: The Society’s day-conference on the Five Articles of Perth is on Saturday 14th April, DV, The Synod of Dort (1618) in St John’s Parish Church, Perth, beginning at 11 am. For details, see: www.eventbrite.co.uk/e/articles-of-perth-conference-tickets-41257113136. The Canons of Dort Synod of Dort (1618)

30 The Bulwark April - June 2018 31 CONTENTS

Early History of Magdalen Chapel 3

The Reformation in Ireland after 1536 10 Rev Trevor Kirkland

Young Bulwark: John Calvin 16

Reviews 18 - Witnesses in the Far North - A Memorial of Maggie Budge John Smith

Review: Radical Church 23 A call to rediscover the radical roots of the Christian faith Matthew Vogan

Society News 30

Membership & Bulwark Subscriptions All correspondence regarding Membership and Bulwark subscriptions should be sent to the Membership Secretary, Mrs Deborah Coghill, Free Church Manse, Outend, Scalpay, Isle of Harris, HS4 3YG. The subscription is £8 per annum for membership of the Society and £12 per annum for the Bulwark. Membership forms can be obtained from the Membership Secretary or downloaded from the website www.scottishreformationsociety.org

Front cover: Archbishop James Ussher (1581-1656)

32 The Bulwark