The murder of the cardinal-primate was followed by results the most important. It removed from the head of affairs the most powerful and unscrupulous enemy of the Reformation, and the greatest defender of Romanism in Scotland. Like Wolsey, he was all but a king. His government was characterized by political intrigue, energy, and resolution; but his one main object was the persecution of the saints, the extinguishing of the Reformation, and the definitive triumph of Rome. But the work of God's Spirit needed not the assistance of the assassin. The Christian life and martyrdom of Patrick Hamilton and George Wishart contributed far more powerfully to the advancement of the work of God in Scotland than the violent death of its enemy. The faith, the constancy, and the serenity of the martyrs, rose far above the ferocity of their persecutors, and through that instinct, which impels the human conscience to rise against injustice, and incline to the side of the oppressed, numbers were added to the ranks of the Reformed. One of the mistakes of the early Reformers, to which we have repeatedly referred, was their trusting to the protection of princes; but the Scotch Reformers had to learn through a long period of suffering that their strength lay in an arm mightier far than the kings of the earth, which alone could give victory to the weak and defenseless. Hence their great idea was Christ as King; and the motto on the banners of the Covenanters was, Christ's Crown and Covenant.
"The new life," says D'Aubigne, "which sprang up in the sixteenth century, was everywhere the same, but nevertheless it bore a certain special character in each of the countries in which it appeared. At Wittemberg, it was to man that christian thought especially attached itself-to man fallen, but regenerated and justified by faith. At Geneva it was to God, to His sovereignty and His grace. In Scotland it was to Christ-Christ as Savior through death, but above all as king, who governs and keeps His people, independently of human power." While we think the Genevese historian very correct in his estimate of the character of the new life in the different countries, we must also add, that Christ is nowhere spoken of in scripture as the King of the church, but everywhere as the King of the Jews. He is spoken of as the Head of the church-of His body the church, and as Head over all things to the church. A king gives the idea of subjects, but as the church is One with Christ,-His body and His bride, He is never spoken of as her King. He is a King, of course, and as such He will reign when "the kingdoms of this world shall become the kingdoms of our Lord and of his Christ." There are three ways in which the glory of God will be revealed by Christ: 1. In grace, as when on earth and since then. 2. In government-this will be in the millennium, when the saints will reign with Christ a thousand years. 3. In glory-also connected with government-this will be forever; "for all the promises of God in Him are yea, and in Him amen, unto the glory of God by us." (2 Cor. 1:20; John 1:17; Rev. 20:6; 21:1-8.)