DOCSLIB.ORG

Hoofdstuk 7 Tweezijdige Puriteinse Vroomheid

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Hoofdstuk 7 Tweezijdige Puriteinse Vroomheid VU Research Portal In God verbonden van Valen, L.J. 2019 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) van Valen, L. J. (2019). In God verbonden: De gereformeerde vroomheidsbetrekkingen tussen Schotland en de Nederlanden in de zeventiende eeuw, met name in de periode na de Restauratie (1660-1700). Labarum Academic. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 26. Sep. 2021 Hoofdstuk 7 Tweezijdige puriteinse vroomheid Karakter van het Schots Puritanisme en parallellen tussen de Schotse Tweede Reformatie en de Nadere Reformatie Met de publicatie van ‘Christus de Weg, de Waarheid en het Leven’ komt ook naar voren dat deze heldere denker op het gebied van de kerkregering, deze bekwame en voorzichtige theoloog, deze ernstige en heftige polemist, een prediker en devotionele schrijver kon zijn met zulk een kracht en diepe spiritu- aliteit.1 I.B. Doyle over John Brown of Wamphray In dit hoofdstuk wordt de tweezijdigheid van het Schots Puritanisme belicht: de piëtistische en de Verbondsvroomheid. Aan de hand van hun schriftelijke nalatenschap gaan we na in hoeverre de Schotse migranten als piëtisten kunnen worden beschouwd en geïnspireerd werden door de Verbondsvroomheid. Vervolgens is onderzocht in hoeverre er sprake is van een parallellie tussen de Schotse Tweede Reformatie en de Nadere Reformatie in de Nederlanden. 7.1. Het Schots Puritanisme Het Schots Puritanisme bestaat uit twee concentrische cirkels: de bin- nenste cirkel omvat de persoonlijke piëtistische vroomheid, de buitenste is die van de Verbondsvroomheid. Tussen beide bewegingen is sprake 1 ‘With the publication of “Christ the Way, the Truth and the Life”, it was revealed too that this clear-minded thinker on Church government, this capable and careful theologian, this earnest and fierce controversialist could be a preacher and devotional writer of power and deep spirituality’, Doyle, John Brown of Wamphray, 75. 232 TWEEZijdiGE PUritEinsE vrOOMHEid van een harmonie. De betrokkenheid op de Nationale Verbonden ging gepaard met een diepe piëtistische vroomheidsbeleving. Volgens L.A. Yeoman was het concept van het Nationaal Verbond nauw verbonden met de innerlijke vroomheid.2 7.1.1. Schotse piëtistische vroomheid Zowel bij de Engelse puriteinse beweging als bij het Schots Puritanisme is de Heilige Schrift de ‘hoogste en beslissende autoriteit’.3 Het Schrift- bewijs is bij de beschrijving van de verschillende facetten van de per- soonlijke vroomheid allesbepalend. We kunnen zeggen dat de Schotse vroomheid gekanaliseerd werd door de Bijbel.4 Een treffend voorbeeld van het hanteren van de Schrift als enige richtsnoer voor het leven met God is de beschrijving die de bekende Covenanter James Fraser of Brea (1638-1698) geeft van de manier waarop Thomas Hog of Kiltearn met de Bijbel omging. Fraser schrijft in zijn Memoirs hoe Hog in de Schriften geestelijke schatten vond en daarbij wees op de ‘wonderlijke samenhang van de zinnen’. ‘Dit verbaasde mij en deed mij iets zien van het bewijs van de Godheid Die zelfs hierin is te vinden en daarin wonderlijk is ver- borgen.’5 De Schotse piëtistische vroomheid is trinitarisch getoonzet. Hierbij wordt aan het werk van de Heilige Geest in de toepassing van het heil veel aandacht gegeven, waarbij de verbinding met het heil aanbrengend werk van Christus essentieel is. J.R. Beeke merkt ten aanzien van deze christologische context bij het Engels Puritanisme op dat ‘de onder- scheidende werken van ieder Persoon in de Godheid met het oog op en in de uitverkorenen moeten worden verstaan in het licht van de christo- 2 Yeoman, Heart-work, XII, 96. 3 Wakefield, Puritan devotion, 12: ‘The Puritans regarded Scripture as the supreme and final authority.’ 4 Anderson, The Bible in seventeenth-century Scottish life and literature, 77-112. 5 Mullan, Narratives of the religious self, 273: ‘“the marvellous light of the Bible he [Hog] gave to the Scriptures, and manifested a depth in them that I never per- ceived before, in the wonderful connection of sentences: which did astonish me, and made me see something evidencing a Godhead even in them, a wonderful excellency hid in them”’. Voor biografische gegevens van James Fraser: Callow, ‘Fraser, James, of Brae (1639-1699)’. 233 HOOfdstUK 7 logische context van het werk van de Geest’.6 Dit geldt zeker ook voor de Schotse vroomheid. De geloofskennis van Christus en van Zijn verzoenend werk is bij de beschrijving van de orde van het heil een wezenlijk onderdeel. Opvallend is hierbij de aandacht voor het voorbereidende werk, te weten de over- tuiging van zonde door de Geest door middel van de wet. Dit proces gaat vooraf aan de wedergeboorte van het hart en het gelovig omhelzen van Christus in het Evangelie.7 De persoonlijke oefening in gebed en meditatie, het horen naar het gepredikte Woord en het spreken met elkaar over geestelijke zaken waren in Schotland belangrijke middelen om de vroomheid te bevorderen. Dit geldt ook voor het gebruik van het Heilig Avondmaal tijdens de Avond- maalstijden, dat een hoogtepunt betekende bij het onderhouden van de verborgen omgang met God in Christus.8 Als er gezongen werd, zowel in de eredienst als bij de persoonlijke devotie, de huisgodsdienst en in par- ticuliere bijeenkomsten, werd gebruikgemaakt van de Schotse berijmde Psalmen. Deze sluiten nauw aan bij de teksten in de Heilige Schrift. Het gebruik van gezangen in de eredienst werd afgewezen.9 7.1.1.1. Specifieke middelen om vroomheid te bevorderen In de Schotse puriteinse traditie van de zeventiende eeuw nemen enkele specifieke middelen om de vroomheid te bevorderen een belangrijke plaats in. We noemden reeds de huisgodsdienst, de particuliere bijeen- komsten en de Avondmaalstijden. Achtereenvolgens bespreken we deze middelen en voegen hieraan de sluiting van een persoonlijk verbond toe. De huisgodsdienst en de particuliere bijeenkomsten komen ook voor bij het Engels Puritanisme en het Piëtisme op het continent. Het verschil met andere landen is dat deze middelen tijdens de Tweede Reformatie in Schotland vanuit de Gevestigde Kerk werden toegestaan en gereguleerd, zoals uit het vervolg van dit hoofdstuk blijkt. 6 Beeke, Jones, A puritan theology, 423: ‘The distinct works of each person in the Godhead toward and in the elect must also be carefully understood in light of the christological context of the Spirit’s work.’ 7 Voor het voorbereidend werk bij de Schotse en Engelse puriteinen: Beeke, Smalley, Prepared by grace, for grace. 8 Wakefield, Puritan devotion, 53. 9 Millar, Four centuries of Scottish Psalmody, 115. 234 TWEEZijdiGE PUritEinsE vrOOMHEid 7.1.1.1.1. Huisgodsdienst John Brown of Wamphray heeft in zijn postuum uitgegeven verhan- deling over het gebed een hoofdstuk besteed aan ‘de noodzaak en het nut van de gezinsgodsdienst’.10 De huisgodsdienst nam in het kerkelijk leven in Schotland een legitieme plaats in. Het was de gewoonte om zowel ’s morgens als ’s avonds een korte godsdienstoefening te houden bestaande uit gebed, Schriftlezing met overdenking en psalmgezang. De huisgodsdienst is een piëtistisch gebruik dat aan het einde van de zestiende eeuw, toen de puriteinse vroomheidsbeweging in Engeland en Schotland zich begon te ontwikkelen, opkwam om de vroomheid in het huisgezin te bevorderen. Margo Todd wijst erop dat vanaf de tijd dat de Reformatie in Schotland gevestigd was, de gezinsgodsdienst (family exercise) in de notulenboeken van kerkelijke vergaderingen van de Schotse Kerk al een plaats kreeg. Ook noemt zij de publicatie van een leidraad voor de huisgodsdienst, Familie exercise; or, the service of God in families, dat in 1639 verscheen en twee jaar later herdrukt werd.11 Hoewel de Westminster Assembly in de Confession of faith op de noodzaak wijst van het gebed in gezinsverband, heeft de Assembly geen leidraad hiervoor vastgesteld.12 Om in deze omissie te voorzien stelde de General Assembly van de Kerk van Schotland in 1647 – hetzelfde jaar dat de con- fessie en de beide catechismussen van Westminster werden vastgesteld – The directory for family-worship (Leidraad voor de huisgodsdienst) vast. Op deze wijze werd deze puriteinse gewoonte in Schotland gemeengoed. Het was de taak van de kerkenraden om na te gaan of de bepalingen voor de huisgodsdienst in de plaatselijke gemeenten werden nageleefd.13 In egodocumenten komt de huisgodsdienst als een onderdeel van het leven met God voor. De migranten James Nimmo en de jonge Thomas Halyburton (1674-1712) vermelden deze gewoonte.14 De laatste wijst erop dat ‘het gezin een kleine kerk voor de Heere’ behoort te zijn en dat 10 Brown of Wamphray, A pious and elaborate treatise concerning prayer, 1745, 83-107. Voor de Nederlandse versie: Brown of Wamphray, Een godtvrugtige en doorwrogte verhandelinge over het gebedt, 1745, 119. 11 Todd, The culture of Protestantism in early modern Scotland, 311, 312. Anon., Familie exercise, or, the service of God in families, 1641. 12 Anon., The confession of faith, 1962, 94. 13 Anon., The confession of faith, 1962, 417. Zie ook: Peterkin (ed.), Records of the Kirk of Scotland, 327. 14 Aangehaald door Mullan: Mullan, Narratives, 160-162. 235 HOOfdstUK 7 betekent gebed, lezen en lofprijzing.15 In zijn geschrift over de chris- telijke plicht16 besteedt Halyburton speciale aandacht aan de gezinsgods- dienst.
Load more

Recommended publications
  • Donald Macleod, "Scottish Calvinism: a Dark, Repressive Force?" Scottish Bulletin of Evangelical Theology 19.2 (Autumn
    SCOTTISH CALVINISM: A DARK, REPRESSIVE FORCE? 00NALD MACLEOD, PRINCIPAL, FREE CHURCH COLLEGE, EDINBURGH INTRODUCTION 'Scottish Calvinism has been a dark, repressive force.' The thesis is a common one; almost, indeed, an axiom. Few seem to realise, however, that the thesis cannot be true without its corollary: the Scots are a repressed people, lacking the confidence to express themselves and living in fear of their sixteenth-century Super Ego. The corollary, in turn, immediately faces a paradox. Scotland has never been frightened to criticise Calvinism. This is particularly true of our national literature. John Knox has been the object of relentless opprobrium, the Covenanters have been pilloried as epitomes of bigotry and intolerance, Thomas Boston portrayed as a moron, the Seceders as kill­ joys and Wee Frees as antinomian Thought Police. The phenomenon is unparalleled in the literature of any other part of the United Kingdom. There has been no comparable English assault on Anglicanism. Nor has there been a similar Irish critique of Catholicism. Scotland has been unique in the ferocity with which its literature has turned on its religion. The Kirk's brood may have been rebellious. They have certainly not been repressed. DETRACTORS The most influential detractor was, of course, Waiter Scott, whose heroic, well-rounded Cavaliers and Jacobites contrast vividly with his narrow, bigoted Presbyterians and Covenanters. But Scott was not the first. Robert Burns had already set the agenda. In Holy Willie 's Prayer, for example, he stereotypes and lampoons the 'typical' Calvinist elder, famed only for his polemical cant, tippling orthodoxy and blind hypocrisy. His God, Sends ane to heaven an' ten to hell A' for thy glory! And no for ony gude or ill they've done afore thee.
    [Show full text]
  • The Bulwark Magazine of the Scottish Reformation Society
    The Bulwark Magazine of the Scottish Reformation Society OCT - DEC 2012 // £1 October - December 2012 1 The Bulwark The Gospel in Magazine of the Scottish Reformation Society The Magdalen Chapel 41 Cowgate, Edinburgh, EH1 1JR Tel: 013 1220 1450 Caithness: Part 2 Email: [email protected] www.scottishreformationsociety.org.uk Registered charity: SC007755 John Smith Chairman Committee Members The previous article outlined the progress of the gospel in the Far North from the » Rev Dr S James Millar » Mr Norman Fleming Reformation until the times of revival under the preaching of Rev. Alexander Gunn of Vice-chairman » Watten in the nineteenth century. In this second part we look at the contribution of » Rev Maurice Roberts Rev John J Murray some other prominent Caithness ministers during the nineteenth century. » Rev Kenneth Macdonald Secretary » Rev Douglas Somerset » Mr James Dickson Treasurer » Mr Allan McCulloch I. JOHN MUNRO OF HALKIRK had an unshakeable assurance of faith, » Rev Andrew Coghill (1768-1847) founded upon his view of Christ as “He who had never lost, and never would lose a John Munro was born in the parish of battle”. On one occasion, John Munro was CO-OPERATION OBJECTS OF THE SOCIETY Kiltearn in Ross-shire and was the great discussing the nature of saving faith with Rev In pursuance of its objects, the Society may co- (a) To propagate the evangelical Protestant grandson of John Munro “Caird”, the friend W. R. Taylor, a learned theologian who easily faith and those principles held in common by operate with Churches and with other Societies those Churches and organisations adhering to of Thomas Hog the Covenanter.
    [Show full text]
  • Testimony of James Skene Dec 1680
    ‘The last testimony to the cause and interest of Christ from Ja[mes]: Skeen, brother to the late Laird of Skeen, being close prisoner in Edinburgh for the same. To all and sundry professors in the South, especially Mr Ro[ber]t. M’Waird, in Holland, Mr Tho[mas]. Hog, Mr Archibald Riddell, Mr Alexander Hasty, preachers, who now have mad defection by loving their quiet so much, and so complying fully with the stated enemys of Jesus, fearing the offending of them who ar pretended magstrats. Dear Freinds,—The Lord, in his holy wisdome for trying and purging of a people for himselfe, is as permited the dovill raise the kingdom of Antichrist to a dreadfull hight, so that in these sad trying times many ar impudently bold to deny their master. Of nonconformists ministers, not only these who have taken leicence from the usurpers of our Lord’s croun and so becom indulged ministers, by which means they acknowled a tirrant on the thron to be head of the Church, which properly belongeth to our Lord Jesus Christ, as Psal. 2. 8, Ephes. 1. 22; but also there ar of minister that say a confedaracy with them, that consult to banishe quite our blesed Lord of Scotland, by sheding the blood of the saints and making armed forces presecute and bear doun the Gospell ordinances in the feilds. For after Bothweell [in June, 1679,] many ar gaping for indulgence, and all the whole ministers are content to be ordered by the enemies of Christ and to keep only house conventicles; and, in short, there is not a feild conventicle in all Scotland.
    [Show full text]
  • Charter Chest of the Earldom of Wigtown
    SCOTTISH RECORD SOCIETY CHARTER CHEST OF THE EARLDOM OF WIGTOWN, EDITED BY FRANCIS J. GRANT, W.S. ROTHESAY HERALD. EDINBURGH: PRINTED FOR THE SOCIETY BY JAMES SKINNER & COMPANY 1910. BDINBORGH ! PRINTED BT JillES SXINNER AND OOKPAKY~ PREF ACE. THE Inventory of the contents of the Charter Chest of the Earldom of ,vigtown, from which the following is now printed, was drawn up in the year 1681 on the succession John, 6th Earl of Wigtown, who succeeded his father, \Yilliam,. 5th Earl, on his death on 8th April 1681. The volume which originally had belonged to Thomas Hill of the Register of Sasines, Glasgow, was latterly in the possession of the late Sir William Fraser, Deputy Keeper of the Records, and was presented to the Library of the Lyon Office by his 'frustees. The writs, many of which are of great historical interest, the family of Fleming having always been closely associated with the Royal Family, date from the year 1214 onwards, and relate to lands in the counties of Aberdeen, Ayr, Dumba~on, Forfar, Haddington, Lanark, Peebles, Perth, Renfrew, Roxburgh, Selkirk, Stirling and Wigtown, as well as to the offices of Great Chamberlain of Scotland, Usher of the King's Household and the Sheriffships of Dun1barton, Peebles and Roxburgh. Some of these documents have been printed in various works, and reference is made to Hunter's Biggar and the House of Fleming, Antiquities of Aberdeen and Banff, Holyrood Charters, Crawfurd's Peerage, Spalding Club Miscellany, &c., where they will be found. CHARTER CHEST OF THE EARLDOM OF WIGT(lWN. I-INVENTORY of the Writs and Evidents of the Lands and Barony of Lenzie, Lands of Cumbernauld and Others.
    [Show full text]
  • The Bass Rock
    The Bass Rock. OAviO J l««,oi~, AT lf<<.M fJXA\ ^^ fiSli - t —____ k« . CHAPTER I. GENERAL DESCRIPTION. HE rocky islands that dot the shores of the Forth have been picturesquely described by Sir Walter Scott in " Marmion " as " emeralds chased in gold." They have also been described as " bleak islets." Both these seemingly contradictory descriptions are true according as the sky is bright and sunny or, as so often happens in our northern climate, cloudy and1 overcast. Of these islands those known as the greater *' emeralds " are Inchkeith, Inchcolme, May Island, and the Bass. The lesser " emeralds " being Cramond, Inch- garvie, Fidra, Eyebroughty, and Craig Leith. Over nearly all these islands there clings a halo of romance and legend. With Inchkeith we associate a gallant chieftain, of the name of Keith, who in one of the« invasions of the Danes slew their leader, and received the island as a reward from a grateful King. 4 THE BASS ROCK. Inchcolme takes us back to the time of the Britons when the Druids are said to have here practised the mysteries of their religion. It was here, too, that David I., having sought refuge in a storm, was enter- tained by the hermit, and afterwards in gratitude founded a monastery, the ruins of which form at the present day a picturesque feature of the island. The May Island in early Christian times was dedi- cated to religious uses, and here a colony of monks under the saintly Adrian were massacred by the Danes. The beautifully shaped Fidra has also its historical associations, having had a monastic establishment in con- nection with the Abbey at North Berwick, and also a castle called Tarbert, which at one time belonged to the Lauders of the Bass.
    [Show full text]
  • Download Download
    CONTENTS OF APPENDIX. Page I. List of Members of the Society from 1831 to 1851:— I. List of Fellows of the Society,.................................................. 1 II. List of Honorary Members....................................................... 8 III. List of Corresponding Members, ............................................. 9 II. List of Communications read at Meetings of the Society, from 1831 to 1851,............................................................... 13 III. Listofthe Office-Bearers from 1831 to 1851,........................... 51 IV. Index to the Names of Donors............................................... 53 V. Index to the Names of Literary Contributors............................. 59 I. LISTS OF THE MEMBERS OF THE SOCIETY OF THE ANTIQUARIES OF SCOTLAND. MDCCCXXXL—MDCCCLI. HER MAJESTY THE QUEEN, PATRON. No. I.—LIST OF FELLOWS OF THE SOCIETY. (Continued from the AppenHix to Vol. III. p. 15.) 1831. Jan. 24. ALEXANDER LOGAN, Esq., London. Feb. 14. JOHN STEWARD WOOD, Esq. 28. JAMES NAIRWE of Claremont, Esq., Writer to the Signet. Mar. 14. ONESEPHORUS TYNDAL BRUCE of Falkland, Esq. WILLIAM SMITH, Esq., late Lord Provost of Glasgow. Rev. JAMES CHAPMAN, Chaplain, Edinburgh Castle. April 11. ALEXANDER WELLESLEY LEITH, Esq., Advocate.1 WILLIAM DAUNEY, Esq., Advocate. JOHN ARCHIBALD CAMPBELL, Esq., Writer to the Signet. May 23. THOMAS HOG, Esq.2 1832. Jan. 9. BINDON BLOOD of Cranachar, Esq., Ireland. JOHN BLACK GRACIE, Esq.. Writer to the Signet. 23. Rev. JOHN REID OMOND, Minister of Monfcie. Feb. 27. THOMAS HAMILTON, Esq., Rydal. Mar. 12. GEORGE RITCHIE KINLOCH, Esq.3 26. ANDREW DUN, Esq., Writer to the Signet. April 9. JAMES USHER, Esq., Writer to the Signet.* May 21. WILLIAM MAULE, Esq. 1 Afterwards Sir Alexander W. Leith, Bart. " 4 Election cancelled. 3 Resigned. VOL. IV.—APP. A 2 LIST OF FELLOWS OF THE SOCIETY.
    [Show full text]
  • Ladies of the Covenant LILIAS DUNBAR, Mrs
    Ladies of the Covenant LILIAS DUNBAR, Mrs. Campbell. DURING the persecution, the adherents of Presbytery, though most numerous in the south and west of Scotland, were scattered more or less numerously over the northern counties. Even so far north as Morayshire, and in some of the neighbouring shires, not a few of them were to be found. The gospel had been preached in these remote parts, with considerable success, by Mr. Robert Bruce, Mr. David Dickson, and other ministers who had been banished thither by James VI or by the high commission court, for their opposition to the introduction of prelacy, and the fruits of the instructions of these eminent men remained even to the persecuting times. The labours of several very worthy ministers, who were settled in these localities previous to the Restoration, but who, shortly after that era, were ejected from their charges, had been also accompanied, during their incumbency, with no small measure of success; and some of them, as Mr. Thomas Hog, Mr. John M'Gilligen, and Mr. Thomas Ross, continued to preach publicly after their ejection, with evident tokens of the Divine blessing. Many who had profited under their pastoral care, and who sympathized with them and the cause in which they suffered, no doubt went to the parish churches to hear the curates; but while they did so, they were secretly hostile to prelacy, and a considerable number desisted altogether from waiting on the ministry of the conforming clergy. Nor was it the poor and more illiterate, but the more wealthy and the best educated of the population, several of them proprietors of the soil, who favoured the Presbyterian cause.
    [Show full text]
  • Alexander Shields, the Revolution Settlement and the Unity of the Visible Church
    Scottish Reformation Society Historical Journal, 3 (2013), 109-157 ISSN 2045-4570 ______ Alexander Shields, the Revolution Settlement and the Unity of the Visible Church M ATTHEW V OGAN PART II. CHURCH-COMMUNION ENQUIRED INTO he first part of this article (SRSHJ 2) focused on the position that Alexander Shields (1660?-1700) adopted in relation to the RevolutionT Church of Scotland in 1690 which brought him into disagreement with some of his former colleagues among the United Societies. There we followed the events relating to these differences up to around 1703.1 This sequel resumes from that point in time in considering the treatise Church-Communion enquired into that Shields had left in manuscript. This was published in 1706 by Thomas Linning during a significant moment in the history of Church and nation in Scotland and a time of intense speculation and debate.2 James Walker describes this book as “once well known and often referred to” but both its contents and context now require extensive description. It is a significant contribution to the Scottish view of the unity of the visible 1 M. Vogan, “Alexander Shields, the Revolution Settlement and the Unity of the Visible Church: Part I. History and General Principles”, Scottish Reformation Society Historical Journal, Vol. 2, 2012, pp. 109-146. 2 Church-Communion enquired into: or a treatise against separation from this National Church of Scotland. Wherein I. Some truths confessed on all hands are held forth which if rightly considered would do much to end the present controversie. II. Some concessions are laid down for clearing the present debate III.
    [Show full text]
  • John Howie of Lochgoin
    JOHN HOWIE OF LOCHGOIN HIS FOREBEARS AND HIS WORKS By D. HAY FLEMING & 6 FROM THE PRINCETON THEOLOGICAL REVIEW JANUARY 1909 N M iiiaiiiiDUUU2/7948* Digitized by the Internet Archive in 2011 with funding from National Library of Scotland http://www.archive.org/details/johnhowieoflochgl909flem : THE PRINCETON THEOLOGICAL REVIEW Volume VII January 1909 Number i JOHN HOWIE OF LOCHGOIN : HIS FOREBEARS AND HIS WORKS. Throughout Scotland and beyond it, John Howie has been a power for good for more than a century. Strictly speaking, he ought to be described as John Howie in Loch- goin, not of Lochgoin, as he was merely the tenant, not the that moor-land owner ; but the Howie family have occupied farm for so many generations that they are constantly and naturally spoken of as the Howies of Lochgoin; and of the many Johns in that family the author of The Scots Worthies is preeminently known as John Howie of Loch- goin. There is no certainty as to the precise year, not even as to the precise century, in which the Howie's first went to Lochgoin; nor is there any certainty as to the district or country from which they came. The origin of the Howies, indeed, like that of many of the oldest landed Scottish fam- ilies, is lost in the haze of antiquity. In one passage, the author of The Scots Worthies thus refers to the origin of his family "Our house had been very ancient in suffering for relig- ion; (some have said that our first progenitors in this land 1 fled from the French persecution in the 9th century)." It will be noticed that he does not vouch for the truth of 'Memoirs, 1796, p.
    [Show full text]
  • VU Research Portal
    VU Research Portal In God verbonden van Valen, L.J. 2019 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) van Valen, L. J. (2019). In God verbonden: De gereformeerde vroomheidsbetrekkingen tussen Schotland en de Nederlanden in de zeventiende eeuw, met name in de periode na de Restauratie (1660-1700). Labarum Academic. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 27. Sep. 2021 SummarySummary Title and subtitle: COVENANTING WITH GOD Reformed Piety relations between Scotland and the Netherlands in the seventeenth century, in particular in the period after the Restoration (1660-1700) 1. Problem definition This thesis is a result of research on Pietist contacts in the seven- teenth century between Scotland and the Republic of the Seven United Provinces.
    [Show full text]
  • 315 LIST ADAM, F. the Clans, Septs and Regiments of the Scottish Highlands
    LIST 315 1. ADAM, F. The Clans, Septs and Regiments of the Scottish Highlands. £ 15.00 (Includes Lowland Cameronians) Edin.-1934. ills. 2. ADAMSON, W. The Religious Anecdotes of Scotland. Lon.-1893. hb. 16 £ 12.00 +407pp. Good copy. 3. AIKMAN, J. An Historical Account of Covenanting in Scotland. Edin-1848. £ 45.00 hb. 90pp WITH Fold out facsimile National Covenant, folded in boards, c1890. Both very scarce. 4. AITON, William A History of the Recounter at Drumclog, and the Battle at £ 45.00 Bothwell Bridge, in the Month of June 1670... Hamilton-1821. 131pp. 1/2 calf with marbled boards. Slight wear to edges, otherwise a good copy of a very scarce work. With fold out frontispiece depicting battle of Bothwell Bridge. 5. ANDERSON, H. M. Kelston of Kells. Blackwood-nd., c1920. hb. 420pp. £ 6.50 6. (ANDERSON, J.) Patrick Welwood. A tale of the Times of the Kirk and £ 18.00 Covenant, for the Young. Glas.-1849. hb. 15+303pp. Scarce work. 7. ANDERSON, James The Ladies of the Covenant. Blackie-1851. hb. 36+627pp. £ 25.00 Slightly shaken, original cloth binding with gilt and blind tooling. 8. ANON Historical and Traditional Tales in Prose and Verse Connected £ 15.00 with the South of Scotland. (much on covenanting) Kirkcudbrught-1943. hb. 450pp. 9. ANON Tales and Sketches of the Covenanters. Newcastle-1880. hb. 12 £ 6.50 +372pp. ills. 10. ANON James Renwick a Biographical Sketch for the Young. SRS. £ 6.95 -1888. pam. 16pp. 11. ANON From Ayrshires Story. Lang Syne-1977. lfpb. c100pp. ills. £ 4.50 12.
    [Show full text]
  • The Influence of Calvinism on Politics Donald Macleod
    T The influence of Calvinism on politics Donald Macleod In his essay on “Calvin and Civil Government” John McNeill remarks that, ‘Calvin’s awe-stricken consciousness of God carries with it no indifference to mundane matters. Rather it demands the most intense participation in the common affairs of men.’1 In this, Calvinists followed the master, and thus differed radically from the Anabaptists, who simply pronounced the world evil, preached world-renunciation and held as a fixed dogma that Christians could not serve in political life. Lutheranism, too, tended to keep its distance from the secular. Politics should be left to the Prince, while believers simply enjoyed the fruits of justification by faith, uncontaminated by the distractions of public theology. Calvin, by contrast, took a keen personal interest in the day-to- day affairs of Geneva; and while he wished to keep the clergy out of politics he made sure that the politicians were not short of clerical advice. At the same time, he himself developed a comprehensive political theology, while also fostering international connections, with the result that his political theology had repercussions far beyond Geneva. Civil disobedience T One of the key issues to occupy Calvinist political theologians was civil disobedience. Calvin himself took at face value Paul’s statement that the powers that be are ordained by God and that, therefore, to resist them was to resist the ordinance of God (Rom 13:1–7). This was true regardless of the particular form of government. His own personal preference was for aristocracy, or some combination of aristocracy and democracy, but while he was no lover of monarchy he regarded it as a legitimate form of government.
    [Show full text]