Divine Sonnets

George Herbert, Sent to His Mother as a New Year's Gift From Cambridge (1610) in George Herbert, The Poems of George Herbert, p. 231:

My God...
...Doth Poetry
Wear Venus' livery? only serve her turn?
Why are not sonnets made of Thee, and layes
Upon Thine altar burnt?

Anne Locke (1530 - c. 1598) -- friend of John Knox and a fellow Marian exile in Geneva; husband of Henry Locke and, later, Edward Dering -- was the author of A Meditation of a Penitent Sinner (1560), the first sonnet sequence written in English, based on Psalm 51, which includes this extract:

For lo, in sinne, Lord, I begotten was,
With sede and shape my sinne I toke also,
Sinne is my nature and my kinde alas,
In sinne my mother me conceiued: Lo
I am but sinne, and sinfull ought to dye,
Dye in his wrath that hath forbydeen sinne.
Such bloome and frute loe sinne doth multiplie,
Such was my roote, such is my iuyse within.
I plead not this as to excuse my blame,
On kynde or parentes myne owne gilt to lay:
But by disclosing of my sinne, my shame,
And nede of helpe, the plainer to displaye
Thy mightie mercy, if with plenteous grace
My plenteous sinnes it please thee to deface.

Henry Locke (c. 1553 - c. 1608) -- Anne's son -- wrote Sundry Sonnets of Christian Passions, including one based on Psalm 130, as found in Alexander Grosart, ed., Poems by Henry Lok; Gentleman: (1593-1597), p. 75:

From pit of deepe perplexities to Thee for helpe I cry,
O Lord giue eare vnto my plaint, and aide me speedily.
If strictly Thou my sinnes behold, O Lord what flesh is iust?
But mercy proper is to Thee, and thereto do we trust.
Vpon Thy promise I attend, Thy word is alwayes true,
With morning and with euening watch, I will my sute renue.
Thy servant must depend on Thee, in Thee is mercie found,
Thou wilt redeeme their soules from death, Thy grace doth so abound.

450th Anniversary of the Scottish Reformation

O Lord, give me Scotland, or I die! -- John Knox

On August 17, 1560, the Scottish Parliament ratified a confession of faith that had only been prepared the week before but which was to change the course of Scottish history permanently. Authored by the Six Johns (John Knox, John Winram, John Spottiswoode, John Willock, John Douglas, and John Row), its 25 articles were read through twice, including its preface which calls on men to correct any false teaching contained therein by the word of God:

if any man will note in this our confession any article or sentence repugning to God's holy word, that it would please him of his gentleness, and for Christian charity's sake, to admonish us of the same in writing; and we, of our honour and fidelity, do promise unto him satisfaction from the mouth of God (that is, from his holy scriptures), or else reformation of that which he shall prove to be amiss.

John Knox gave an account of the matter (History of the Reformation in Scotland, Vol. 1, pp. 338f):

Our Confession was publicly read, first in audience of the Lords of Articles, and after in audience of the whole Parliament; where were present, not only such as professed Christ Jesus, but also a great number of the adversaries of our religion, such as the fore-named Bishops, and some others of the Temporal Estate, who were commanded in God's name to object, if they could, any thing against that doctrine. Some of our Ministers were present, standing upon their feet, ready to have answered, in case any would have defended the Papistry, and impugned our affirmatives: but while that no objection was made, there was a day appointed to voting in that and other heads. Our Confession was read, every article by itself, over again, as they were written in order, and the votes of every man were required accordingly. Of the Temporal Estate, only voted in the contrary the Earl of Atholl, the Lords Somerville and Borthwick; and yet for their dissenting they produced no better reason, but, "We will believe as our fathers believed." The Bishops (papistical, we man) spake nothing. The rest of the whole three Estates by their public votes affirmed the doctrine; and many, the rather, because that the Bishops would nor durst say nothing in the contrary.

Three dissented, but the Scots Confession of 1560 was adopted as an expression of the religion of the realm, marking the most significant victory of the Reformation to-date. A week later, on August 24, 1560, Parliament abolished both the mass and the jurisdiction of the Pope in Scotland. Mary, Queen of Scots, did not give royal consent to the Scots Confession, but in 1567 it received full legal recognition when it was reenacted by Parliament and confirmed by King James VI of Scotland (later King James I of England).

Thus, 450 years ago, the Reformed religion was professed by the Scottish nation. It is this anniversary which is worth noting today. John J. Murray has authored a book published by the Free Church of Scotland (Continuing) called The Reformation 1560 - The Greatest Year in Scotland's History (2010), which is a helpful introduction to both the context and relevance of this history for today. He writes (pp. 5-6):

The year 2010 marks the 450th anniversary of the Scottish Reformation....

The situation prevailing in the Church and in the nation in 2010 is such as makes one wonder if the martyrs died in vain, if the labours of the Reformers were all for nothing. We are in a new age of darkness with the Gospel buried out of sight, not only by an unchanged Roman system, but by a Protestantism largely devoid of the authority of Scripture, the saving truths of the Gospel, and holiness of life. With the Church in such a weakened state, atheism, scepticism and secularism flourish. Scriptural illiteracy abounds. The moral structure has collapsed. Our culture is declining like some of the ancient civilisations. The liberties won for us at the Reformation are being eroded by government legislation.

As will be made clear in the following pages, the Reformation was first and foremost a mighty work of the Holy Spirit. Spiritual renewal lay at the heart of the transformation which took place. God had mercy on Scotland and delivered her from a dark night. As we face a similar situation today we need to humble ourselves before God and repent of our sins and the sins of the Church and nation. We need to cry to him to once again have mercy on our land. May the light which shone at the Reformation shine again and scatter the darkness of Romanism, unfaithful Protestantism and secularism from our land. ‘O send out thy light and thy truth’ (Psa 43:3).

Murray, in his concluding remarks, speaks of the need for spiritual renewal in Scotland and elsewhere today (pp. 57-58). Scotland's need is not unique to the land of John Knox.

We need men like Luther and Calvin and Knox who will speak that Word with boldness. These men took their stand against error and were prepared to put their lives at risk to do so. They did not shun controversy. Over a century ago C.H. Spurgeon said: 'We want John Knox back again. Do not talk to me of mild and gentle men, of soft manners and squeamish words; we want the fiery Knox, and even though his vehemence should "ding our pulpits into blads" it were well if he did but rouse our hearts to action.'

We need the Holy Spirit. The Reformation came about because, as John Knox said, 'God gave his Holy Spirit to simple men in great abundance.' God worked mightily in him and through him. John Knox caught the fire and it burned brightly for God and His cause. The cry that needs to go our from our heart today is 'Where is the God of John Knox?'

The Scots Confession itself concludes thus with a similar prayer:

Arise, O Lord, and let thy enemies be confounded: Let them flee from thy presence that hate thy godly name: Give thy servants strength to speak thy word in boldness; and let all nations cleave to thy true knowledge.

So be it.

Prayers of the Righteous

The effectual fervent prayer of a righteous man availeth much. (James 5.16b)

It is reported that Mary, Queen of Scots, confessed that she feared the prayers of John Knox more than an army of ten thousand men.

Puritan prayer warrior and catechist Thomas Lye (d. 1684) said in his second ejection sermon preached on August 17, 1662 that "I had rather stand against the canons of the wicked, then against the prayers of the righteous."

John Whitecross, The Shorter Catechism Illustrated From Christian History and Biography, p. 157:

Theodorus, speaking of Luther, says, 'Once I overheard him in prayer; but oh! with what life and spirit did he pray! It was with so much reverence as if he were speaking to God; yet with so much confidence as if he had been speaking to a friend.' Perceiving the interest of religion to be low, he be took himself to prayer. Rising off his knees, he came out of his closet triumphantly saying to his friends, 'We have overcome, we have overcome.' At which time it was observed, there came out a proclamation from Charles V that none should be further molested for their profession of the gospel.

Martin Luther, Table Talk CCCXXXIII:

It is impossible that God should not hear the prayers which with faith are made in Christ, though he give not according to the measure, manner, and time we dictate, for He will not be tied. In such sort dealt God with the mother of Saint Augustine; she prayed to God that her son might be converted, but as yet it would not be; then she ran to the learned, entreating them to persuade and advise him thereupon. She propounded unto him a marriage with a Christian virgin, so that thereby he might be drawn and brought to the Christian faith. Nothing worked. But when our Lord God came thereto, He came to purpose and made of him such an Augustine, that he became a great light to the church. Saint James says: "Pray for one another, for the prayer of the righteous availeth much." Prayer is a powerful thing, for God has bound and tied Himself thereunto.

Wise-Heart

The first of the Reformers profiled in Julia McNair Wright's collection of biographies for young people, recently republished by Master Poole Publishing as A Children's Lives of the Reformers, is George Wishart (c. 1513-1546).

She writes (p. 8) that he "has been remembered for his goodness...It is a very beautiful thing to be remembered for goodness. In those days he was called GEORGE WISE-HEART, and he had indeed a wise heart -- a heart that was wise to choose the love and service of God before anything else."

Although there is uncertainty about the origin of his surname, he was certainly called Wise-heart by contemporaries, and the name fits the man. John Knox referred to him as "that notable Instrument of God, Mr. George Wiseheart" (Historie of the Reformatioun Within the Realm of Scotland (1732), p. 65); George Buchanan called him "Doctor Sophocardius."

He lived and died boldly for Christ. Mrs. Wright takes us through the trials, adversities and adventures of a man who "dared to tell the truth" (p. 15). From how he dressed to what he preached, we learn of a man who dedicated his life to living for God no matter what the cost.

The lesson she imparts to readers young and old (p. 41) is that:

From George Wishart we can learn to fear nothing but sin, to return good for evil, and to be faithful to truth even unto death, when we shall have crown of everlasting life.

Defending Christ's Church Appertains to Christian Magistrates

The 1556 Confession of Faith of the English congregation at Geneva was written probably by John Knox and/or William Whittingham. It appears in the Geneva Bible and Geneva Form of Prayers or Book of Church Order. It is an expansion of the Apostles Creed, but this confession, like most Reformed creeds, has something to say very specifically about Christian magistracy too.

And besides this ecclesiastical censure, I acknowledge to belong to this church a political magistrate,[d] who ministers to every man to every man justice, defending the good and punishing the evil; to whom we must render honour and obedience in all things, which are not contrary to the word of God.[e] And as Moses, Hezekiah, Josiah, and godly rulers purged the church of God from superstition and idolatry,[f] so the defence of Christ's church appertains to the Christian magistrates, against all idolaters and heretics, as Papists, Anabaptists, with suchlike limbs of Antichrist, to root out all doctrine of devils and men,[g]...

d. Rom. 13:1-7; Wisdom 6:4; Titus 3:1; 1 Pet. 2:13-14

e. Acts 5:29

f. Ex. 32:26-28; 2 Kings 18:4; 23:1ff.; 2 Chron. 29; 35:1ff.

g. 2 Tim. 4:2-4; Col. 2:8, 16-23; Matt. 15:1-9; Isa. 29:13; Heb. 9:12,14,; 25-26,28; 10:10, 12, 14; Acts 10:15; 1 John 2:22; Rom. 7:6; Gal. 5:1; Col. 2:8; Rom. 14:1ff.; 1 Tim. 4:1-8; Matt. 19:10-12; 1 Cor. 7:2, 9; 1 Cor. 8[?]; 1 Cor. 10:25; 2 Cor. 6:16; Luke 17:23; Rom. 3:19-20; 1 Cor. 3:11; Gal. 4:9-10

Mrs. Wright's Martin Luther

Over a century ago, a lady named Mrs. Julia McNair Wright published two sets of short children's biographies known as the True Story Library (this particular set was originally published in 1870). Now Master Poole Publishing is making one of those sets available again to 21st century readers. The first volume to be republished is Martin Luther, the story of the great reformer retold for young people.

As with each of these books, the story of a hero or heroine of faith is told simply and plainly with encouraging words directed to young readers. Two illustrations are included in each volume. The stories in this set include the following: 1. George Wishart; 2. John Knox; 3. Martin Luther; 4. Queen Margaret; 5. John Calvin; 6. William Farel; 7. Renee of Ferrara; 8. William Tyndale; 9. Richard Baxter; 10. John Huss; 11. Philip Melanchthon; and 12. Admiral Coligni.

Martin Luther's story is told with special emphasis on his childhood and youth, through his conversion, ministry and Reformation of the church, all the way to his last words on his deathbed.

The words written by Mrs. Wright certainly apply today as much as they did in the 19th century: "The world and the Church need a good shaking just now to wake them up to the work of the Lord, and where is the Luther strong in Jesus to do it? He may be some boy reading this book. God knows" (p. 14).

Truly, Martin Luther and the rest of this series will edify both young and old alike. My own children enjoyed reading and discussing Martin Luther's life as told by Mrs. Wright. It is a great family exercise to read these stories aloud. There is something for everyone in these precious Christian biographies that will reward all who read.

That God's Grace May Be All

Isaac Ambrose, The Christian Warrior, pp. 140-141:

The Christian Warrior's Duty

1. Trust nothing in yourself, for all is of grace. Whatsoever good you have done or however holy your life has been, it was not of yourself but of the free gift and grace of God in Christ Jesus. What have we that we have not received; and, if we have received it, why do we glory as if we have not received it?

It is related of Mr. [John] Knox that, the night before his death, he slept some hours with great unquietness, often sighing and groaning. When he awoke, the bystanders asked him why he mourned so heavily. He answered, "In my lifetime, I have been assaulted with temptations from Satan, and he has often cast my sins in my teeth, to drive me to despair; yet God gave me strength to overcome all his temptations. But now the subtle serpent takes another course, and seeks to persuade me that all my labors in the ministry, and my fidelity in that service, have merited heaven and immortality. But blessed be God who has brought to my mind these Scriptures: "What hast thou that thou hast not received? Not I, but the grace of God in me, with which he is gone away ashamed, and shall no more return. And now I am sure that the battle is at an end, and that without pain of body or trouble of mind I shall shortly change this mortal and miserable life for a glorious immortality."

Oh, that thus it may be with us, that God's grace may be all, and we nothing. We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God.

First Scottish Covenant

According to Thomas M'Crie the Elder, Life of John Knox in his Works, Vol. 1, p. 88 (1855 ed.), the first Scottish covenant was a bond, or solemn engagement, entered to in 1556 by John Knox, John Erksine of Dun (for whom this covenant derived its name) and other gentlemen from The Mearns, in which they covenanted to shun Popish idolatry and seek after the pure preaching of the gospel. Although the document that was signed is not extant (John Knox is the primary historical source of information about it), the 1556 Dun Covenant preceded the more well-known Edinburgh covenant of December 3, 1557 by one year.