Struggle," p. 275.]

[Footnote 5: See "Faithful Contendings."]

[Footnote 6: Dodds' "Fifty Years' Struggle," p. 275.]

APPENDIX.

It has been common in some quarters of late, to speak of Renwick and his
associates in testimony-bearing and suffering, as only contending
against the unconstitutional and persecuting measures of the government
of the Royal brothers,--and to declare that, had they lived to witness
the change of government which took place at the Revolution, they would
have joyfully hailed it as the realization of their eager
aspirations,--and would have incorporated readily with the national
society. Thus, Dodds in his "_Fifty Years' Struggle of the Scottish
Covenanters_,"--while acknowledging the important services rendered to
the cause of the Prince of Orange, by the bold and resolute position
taken by the Cameronians, represents Renwick, as not only "the last
martyr of the Covenanting struggle," but also as "the _Proto-martyr of
the Revolution_." He adds, "Like the shepherd overwhelmed in the
snow-storm, he perished within sight of the door. The door of
deliverance was speedily opened, on the arrival of William, in November,
1688." And, again, speaking of Cameron, Renwick, and the stricter
Covenanters, he says, "So far, the REVOLUTION SETTLEMENT--in the main
adopting what was universal, and rejecting what was exclusive, or
over-grasping in their views,--was the consummation and triumph, civilly
and politically, and to a large extent, ecclesiastically, of the FIFTY
YEARS' STRUGGLE OF THE SCOTTISH COVENANTERS." These statements, though
plausible, and such as seem likely to be readily embraced by those who
have no relish for a full Covenanted testimony--or who desire to
maintain fellowship with corrupt civil and ecclesiastical systems, are
liable to one fundamental and unanswerable objection,--they are wholly
unsupported by historical evidence. All pains were taken by Cameron and
Renwick, in preaching and in their dying testimonies, and by the United
Societies in their published declarations, to show that they testified
not merely against the usurpation and blasphemous supremacy of the last
of the Stuarts,--but likewise, principally, against all invasion of the
Redeemer's royal prerogatives,--and all departure from the scriptural
attainments of the former happy Reformation. In nothing were they more
decided than in testifying to the death, that the National Covenants
were the oath of God, perpetual