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the world? Whence, then, those absurd and monstrous in all the sphere to which thine influence does obviously extend. "Simeon and Levi are breth- systems of superstition, which, before the introduction ren; instruments of cruelty are in their habita- of Christianity, universally prevailed? Or why, even now, where the light of the Gospel has not arisen, does tion. Cursed be their anger, for it was fierce ; "darkness cover the earth, and gross darkness the and their wrath, for it was cruel." "Blessed are people?" Is it a religion concealed from the vulgar the peace-makers: for they shall be called the chil- and unlearned, but discoverable in all its lustre by the dren of God." See, then, the field of thy duty, studious and contemplative? Whence, then, that hesiand come under a feeling of thy obligation, to seek tating uncertainty about essential duties, that incothat holiness which is essential to peace amongst of belief, which disfigure the systems of the best and herent absurdity in regard to the most important points men; and see how this largest public good is most intelligent philosophers of antiquity? Or, was it linked with thy deepest personal interest,-"With-reserved for the more enlightened wisdom of modern out holiness no man shall see the Lord." This times to dispel the clouds of ignorance and error by we shall consider in what remains of this discourse. which true religion was obscured, and display her genuine form in all its purity and loveliness? This, (To be continued.) indeed, is an honour to which some moderns seem willing to lay claim; but, unfortunately for their pretensions, those clouds had previously been dispelled by the light of revelation; and all the beauties with which they have adorned the idol, that they worship under the name of Natural Religion, are borrowed from the religion of Jesus, which they affect to despise. Whenever they lose sight of this fair original, their delineations become disfigured and ridiculous. When they affect to be wise above what is written in this sacred volume, their wisdom degenerates into folly: and, were they our only instructors in religion, we should speedily be overtaken by that gross darkness, in which the world was formerly involved, and which the light of revelation alone could clear away.-REV. ALEXANDER STEWART. (Discourses.)

CHRISTIAN TREASURY.

Love not the World.-You ask me how are we to
wean our hearts from the world? I know no answer
but that which Scripture gives, (1 John iv. 4; v. 4, 5.)
A believing view of Jesus must make the world look
dark and insignificant; and whenever we begin to love
it too much, we have only to apply to Him who has
said to us,
Be of good cheer, I have overcome the
world," and his mighty power shall be put forth to en-
able us to overcome it also. I used to make many
resolutions against a worldly spirit, and try many ways
to break myself to it, and these resolutions were re-
peatedly broken, but now I have but one way. I try
to take my heart to Jesus, believing that the victory is
already mine for his sake. Lord, thou hast promised

that sin shall not have dominion over me. Thou hast
said that "every one that is born of thee overcometh
the world." Fulfil thy gracious promise, and make me
more than conqueror in thy might. Thou hast given
thyself for my sins, that thou mightest deliver me from
this present world, and wilt thou now leave me to be
taken captive by this evil world? The faithful God
must become like a lying, promise-breaking man before
he can refuse to help his servants who thus cast them-
selves on his word of promise, and disclaim all wisdom,
strength, and goodness but his. The world, and the
things of the world, as a strong man armed, who
keepeth his goods in peace, must continue to have pos-
session of our hearts till Christ, who is stronger than
the world, breaks in and claims the house of the strong
Cast
man as a mansion for his Spirit to dwell in.
yourself, then, without fear upon the free grace of God
in Christ Jesus. The more worldly and wicked you
feel yourself to be, the more he is concerned to show
his faithfulness in saving you from your worldliness and
wickedness.-M. J. GRAHAM. (Memoir.)

The first and second Advent.-O that Christians were careful to live with one eye still on Christ crucified, and with the other on Christ coming to glory.— BAXTER.

Its

Natural and Revealed Religion.-The enemies of our religion have endeavoured to detract from its excellence, by maintaining, that it enjoins no duties formerly unknown, and reveals no truths of importance to salvation, which unaided reason might not have discovered. morality, they pretend, is the native morality of every uncorrupted heart; and its doctrines, except where they are peculiar in absurdity, are merely the suggestions of natural religion. Before admitting or controverting the truth of this assertion, we may ask-What is this natural religion? Is it a religion which Nature has engraven in deep and legible characters on the heart? Why, then, is it not to every man, like the written word of God, a light unto his feet, and a lamp unto his path? Is it a religion common to all the nations of

Spiritual Deafness and Blindness.-Oh! how are we deafened by these ears of ours, and how are we

blinded by these eyes of ours,-that we cannot hear the voice of God, calling us to heaven, to his eternal

kingdom and glory,-that we cannot behold the divine light that shines through all things.-Howe.

A true Christion is courageous.-It is the cowardice of Christians that spoils their fortune.-DR M'CRIE. (On Esther.)

Family Worship.-The principal part of family religion is prayer, every morning and evening, and reading some portion of Scripture; and this is so necessary to keep alive a sense of God and religion in the minds of men, that when it is neglected I do not see how any family can in reason be esteemed a family of Christians, or indeed have any religion at all.-TILLOTSON.

Forgiveness of Injuries.-When injured by any one we should remember that God presents to us the most glorious opportunity of showing forth his own image_ mercy and forgiveness.-HOWELS.

The value of Communion with God.-Were we more in the mount with God, our faces would shine more with men.-LEIGHTON.

THOUGHTS ON STUDYING THE

men.

SCRIPTURES.

BY MR ALEXANDER TOUGH, JUNR.,

One of the Elders of the Middle Church, Greenock. THE times in which we live are indeed strange, and fraught with danger. Principles are abroad which tend more to bewilder than enlighten the understanding of Knowledge is progressing, but in comparatively few instances is it unto godliness. The varieties of opinion are almost as numerous as are the diversities of the human countenance; and there are those who pertinaciously adhere to the seductions of error, in defiance of the evidences of Scripture and the dictates of common sense. To what are we to ascribe all this?

Why, it must be to our ignorance of the truth, and to the false pride of the heart that refuses to hearken to instruction. In order to come to a knowledge of the truth, we must compare Scripture with Scripture, doing

this in humble dependence on the agency of that Divine Spirit who moved holy men of old to write and speak the will of God. There is a secret operation wrought upon the mind by supernatural agency, that communicates, through the medium of the Word, light so clear and vigour so strong, that all the learning of Greece and Rome cannot equal them. Men, possessed of mere human knowledge, may dispute about the grammatical correctness, and the critical arrangement, and the historical exactness of the Scripture ;-in short, they may possess accurate views of science, and of religion in relation to its abstract theory, and yet be totally ignorant of the spiritual meaning of the Bible; while a man in the humbler walks of life will often put to the blush the man of letters, or him who is versed merely in the policy of this world. The one too often seeks nothing more than to administer to the fine taste of his fellows, by laboured and refined criticisms; while the other seeks the approbation of his God, and the salvation of his own soul and of the souls of others.

Learning, although good in itself, is not sufficient to enlighten or feed the mind. The mind, by nature, is surrounded with thick darkness, beyond which it cannot penetrate till a heavenly light disperse the gloom with which it is surrounded-a gloom which the genius, or wisdom, or power of man can never dispel. We have a striking proof of this in an interesting discussion which took place between Charles the Second and his Royal Consort, in company with the Earl of Rochester and Dr S, the Royal Chaplain :

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how inconsistent it was with the nature of the Divine Being, that he should be cheered. The Earl perceiving this, begged leave of his Majesty to make a motion. For what?' says the King. Why,' replied the

Earl, to admit of your Scotch cook to be sent for, who, I understand, is always reading his Bible, and if there be such a place in the Scripture, he will turn to it directly.' 'Well,' says the King, such a man as this we want; prithee, send for him immediately.' When the cook came, the King very freely asked him, if he knew of such a place in Scripture as wine checr ing God and man?' David, with a low bow, replied he did, and turning to Judges ix. 13, read, 'And the Vine said unto them, Should I leave my wine, which cheereth God and man.'*

"The text being produced, the Queen humbly asked pardon for talking so freely to his Majesty, hoped what she had said would not raise his resentment against her, for she was not prepared to bear the wrath of a King, which is as the roaring of a lion.' The chaplain blushed to think a Scotch cook could turn to a place in Scripture of which his great genius had not the least remembrance. Rochester begged leave to ask the doc tor, if he could unravel the mystery that lay in those words, Wine cheering God and man; but here the great man was silent: he had no more light in his understanding to expound the text, than he had strength in his memory to turn to it. Rochester said to the cook, Honest friend, you have done well in producing chapter and verse to his Majesty, can you expound the meaning of it, and show how it cheers God, and how man?' The cook replied, If his Majesty please to hear me, I have this to offer:-How much wine cheereth man, your Lordship knows; and that it cheers God, I beg leave to observe, that in the Old Testament disings: now in those drink-offerings there was wine; pensation there were meat-offerings and drink-offerthis wine was typical of the blood of the Mediator: by a metaphor it is said to cheer God; as he was well "The King being in conversation with the Earl of pleased in the way of salvation he had found out, in Rochester, Dr S. his chaplain, Queen Catherine, some that his justice was satisfied, his mercy displayed, his of the Ministers of State, &c., and after having dis- grace made triumphant, his perfections harmonized, the coursed for some time on the affairs of Government, on sinner saved, and God in Christ glorified.' The King a sudden he cried out, Let our thoughts be unbent was agreeably surprised at this clegant exposition, and from the cares of State, and give us a generous glass Rochester did not spare to applaud the evangelical turn of wine, that cheereth God and man, as the Scripture that the cook had given to the text: says Rochester, saith.' The Queen, hearing the King talk of wine May it please your Majesty, your chaplain may be a cheering God, and quoting Scripture for it, was sur- man of exalted genius, he may have fine abstracted ideas prised, and begged leave to observe, that, in her hum- of philosophy, he may dress Hebrew Roots elegantly, ble opinion, it was not less than blasphemy; for,' says and garnish them out with great politeness to please a she, God is an eternal. infinite, unchangeable Being, fine taste in criticism, but where is his evangelical a pure Spirit, and so hath neither parts nor passions, turn upon a text? Where is his knowledge in the Old and consequently cannot be cheered.' 'Well,' says and New Testament dispensation? Where the glory the King, I am not prepared to turn to chapter and he gives to the Redeemer of the world, and the glaring verse, but I am sure I have met with it in my Scrip- daylight that shines through the poor cook's exposition? ture reading.' The chaplain was asked if he knew such With submission to your Majesty, I beg leave to make a part in Scripture as Wine cheereth God and man:' one other motion.' 'What's that,' says the King. He gave his opinion on the Queen's side of the argu-Why, that your Majesty would be graciously pleased ment. Rochester, thinking the King was in the right, to make your chaplain your cook, and your cook your went out and asked privately if any could be brought chaplain.' that were well versed in the Bible, to decide the controversy that was then on the carpet? He was told of one David, a Scotch cook, who had always a Bible about him, and every spare minute was reading in it, and if such a part was there, to be sure he could tell. Rochester, willing to brow-beat the chaplain, and throw the conquest on the King's side, went down into the kitchen, conversed with the cook, and asked him if he knew of any such place in Scripture as wine cheering God and man? David told his Lordship he knew the place, and could easily turn to it. Very well,' said the Earl, put on a clean apron, I shall send for you, by and by, before his Majesty.' Rochester returns into the room where the conversation was still warmly pursued by her Majesty: She observed

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This anecdote shows what was the practice of the cook, and what we may believe was the practice of many in the humbler grades of society in those days. He had read, and thought on, and compared the Scriptures for himself. The Bible was his close companion; and hence he made every other kind of knowledge which he might possess subservient to the acquisition of the knowledge of its sacred contents.

Pure and

*Or, Gods and men :-Probably Jotham, in speaking to the idolatrous Sechemites, adapts is speech to their notions. Or, go and men, may mean, high and low, princes and peasants. In apo logues or fables, which are intended to convey some moral and interesting truth to the mind, it is not expected, neither indeed, is it necessary, that every word should be agreeable to the exact truth of things.

undefiled religion was thus visible in the ordinary oc- | themselves entitled, in consistency with their encurrences of life, and prayer sanctified the thoughts gagements to England, and from regard to their and deeds of the humble and contrite. But, alas! how civil and religious liberties, to invite him to the different at present is the custom of the great majority throne. As a proof of his sincerity in prosecutof our working classes-any thing rather than the ing the ends of these Covenants, it was agreed Bible is sought after. The wisdom of this world is that he should be required to dismiss from his desired, to the neglect of that true wisdom which councils, and from places of trust, all who were the Scriptures reveal. Enthusiasm and fanaticism are suspected of disaffection to the covenanted cause. branded upon all who seek to direct the moral and Commissioners were immediately despatched to religious tone of society. The light of reason, apart Charles, who was then at the Hague in Holland, from revelation, is that which the great majority to treat with him on these terms; but at first, of men follow, and this unquestionably lands them imitating the policy of his father, he refused to in error. The Bible, that contains the sure word of listen to any stipulations; in consequence of which prophecy to which all would do well to take heed, is the commissioners returned, much dissatisfied, too frequently thrown aside, as only fit for children or without accomplishing their object. The negothose of weak minds; whereas we find that in all ages tiations were renewed with better success the folthe students of the Bible have been the best citizens, lowing year; but, meanwhile, let us attend to the the soundest politicians, and the strictest moralists. proceedings of the Church during the intervening In it there is every thing needful to be known to make period. men wise for salvation, for it is the fountain of knowledge; it will polish the most accomplished, and instruct the most profound; it will teach the best rhetorician, and exercise the power of the most skilful arithmetician, and present an adequate subject of analysis to the ablest critic. It will meet the circumstances of every human being—and such is its perfection, that it is its own best interpeter. Well would it be for families and individuals, were the Bible appreciated and used as it ought to be! It is a book of laws, to show the essential difference of right from wrong—a book of wisdom, to condemn all folly and to make the foolish wise-a book of truth, to detect all lies and to confute all errors-a

book of life, to guide from death. To make this book their own is the duty of all men, whatever may be their rank or station in life; and to walk by its direction, in

a dependence upon the promised aid of the Divine Spirit, is to walk in the way of wisdom, yea, it is to acquire the knowledge that is essentially good, both for time and for eternity.

THE ABOLITION OF PATRONAGE AND
THE CORONATION OF

CHARLES THE SECOND.

BY THE REV. THOMAS M'CRIE, EDINBURGH. WHEN the news of the execution of Charles the First reached Edinburgh, on Sabbath, February 4, 1619, it is impossible to describe the mingled feelings of astonishment, horror, and indignation, which filled all ranks of persons; and if any thing were wanting to prove the devoted and disinterested loyalty of the Scottish Covenanters, the step which they instantly adopted places it beyond all question. The very next day, without calculating on the consequences, Charles the Second, the son of their deceased monarch, was proclaimed king at the Cross of Edinburgh, by the Committee of Estates. The proclamation, however, was guarded by the proviso, that "before being admitted to the exercise of his royal power, he shall give satisfaction to this kingdom in those things that concern the security of religion, according to the National Covenant, and the Solemn League and Covenant," -the only terms on which the Scots considered

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I may state, in general, that during the whole of this period of civil commotion, the Church prospered and improved in no ordinary degree. The minds of men were kept on the alert, and led to serious inquiry, by being compelled to contend, amidst almost perpetual changes, perils, and alarms, for their religious principles and privileges. The constant practice of catechising of young and old, left few ignorant of the doctrines of religion, or of the profession for which they were contending. All felt personally interested in the public struggle. The ministers, though not without their faults and extravagancies, were distinguished, as a body, for their theological learning, their piety and assiduity in their functions. Bishop Burnet, who is sufficiently ready to depreciate them, is obliged to own, They had an appearance that created respect. They were related to the chief families in the country, either by blood or marriage, and had lived in so decent a manner that the gentry paid great respect to them. They used to visit their parishes much; and had brought the people to such a degree of knowledge, that cottagers and servants would have prayed extempore. As they lived in great familiarity with their people, and used to pray and talk oft with them in private, so it can hardly be imagined to what a degree they were loved and reverenced by them." Great efforts were made, during this stormy period, to purify the Church of unworthy ministers; a step which was followed by a revival of religion, and a visible reformation of manners, in several parishes. Many excellent acts were passed by the General Assembly; among which may be mentioned the famous Barrier Act,

by which every law affecting the constitution of the Church must be first proposed as an overture in the Assembly, and afterwards transmitted to Presbyteries, without the consent of a large majority of which it cannot be passed into a law. To this period, also, we are indebted for the full establishment of parochial schools; which have contributed so much to elevate Scotland above other nations in point of general intelligence; and which, being originally designed as nurseries for the Church of Christ, as well as seminaries for

In the year 1565, Queen Mary, having sus pected that the General Assembly, by certain articles which they presented to her Majesty, intended to interfere with her right of presentation, the Assembly replied, "Our mind is not that her Majesty, or any other patron of this realm, should be defrauded of their just patronages; but as the presentation of benefices pertains to the patron, so ought the collation thereof, by law and reason, pertain to the Kirk." Her Majesty had misunderstood them: they did not intend, by these articles, to interfere with the rights of pa tronage, far less to "defraud" the patrons; the struggle, at that time, was for the right of colla tion. Still the form of election by the congrega tion was continued in one shape or another; and such was the care taken by the clergy to preserve the liberties of the people, that during the Pres

useful learning, were placed under the superintendence of Presbyteries, and conducted on religious principles. This valuable institution, which was projected by the reformers, and brought into extensive operation long before it received the support of the Government, we entirely owe to the efforts of the Church courts; and indeed, their concern, not only for the interests of education both in the Highlands and Lowlands, but also of classical learning, manifested in numerous acts regarding schools and universities, reflects the highest credit on their enlarged and enlightened views, at a time when our ancestors are generally charged with the most narrow-minded bigotry. Making allowance for the peculiar circumstances in which they were placed, and by which they were occasionally driven into extreme measures, the estimate of Kirkton will not be considered far beyond the truth, when he says of this period, (1649.)—byterian administration, no complaints of in"Now the ministry was notably purified, the magistracy altered, and the people strangely refined. Scotland hath been, even by emulous foreigners, called Philadelphia; and now she seemed to be in her flower."

In these praise worthy exertions for the good of their country, the Church received the cordial co-operation of the ruling powers, who passed several acts contributing to the advancement of religion. Among these we cannot omit noticing the celebrated act passed in 1649, for the total abolition of patronages of kirks. Without entering into the much litigated question of patronage, I shall present you with a few facts in illustration of its history in the Church of Scotland. 'Whatever might be the opinion of the first reformers on the subject of patronage, it is certain that they held the election of the people essential to constitute the pastoral relation between a minister and a congregation. In the First Book of Discipline, which continued to be the rule of the Church's procedure for many years, and the authority of which was not superseded by the Second Book, it is laid down as a principle, that "it appertaineth to the people, and to every several congregation, to elect their minister;" and that, "altogether, this is to be avoided, that any man be violently intruded or thrust in upon any congregation." It would appear, that they did not at first perceive that patronage was incompatible with this principle; and, in fact, for some time they went on harmoniously together.*

In 1561, Knox admitted John Spottiswood Superintendent of Lothian, and the form of procedure observed in this case, which was published in a treatise at the time, may serve to illustrate this point. The sermon being finished, Knox declared, "That the Lords of Secret Council had given charge and power to the Churches of Lothian to chuse Mr John Spotswood, superintendent," &c. "When no objection was moved, the people present were asked if there was any other they desired to be put in election with the said Mr John; and next, if they would have him to their superintendent, if they would honour and obey him as Christ's minister, and comfort and assist him in every thing pertaining to his charge? It was answered, by some appointed for that purpose, We will; and do promise to him such obedience as becometh the sheep to give unto their pastor, so long as he remaineth faithful in his office. The people's consent being thus declared, Mr Knox proposed the following questions to Mr Spotswood," &c. This treatise, entitled, "The Form and Order of the Election of the Superintendent, which may serve in the Election of all other ministers," may be found in Dunlop's Confessions, vol. ii., and in Wodrow's Biographical Collections. Maitland, (Club edition,) vol. i., part 1, p. 75.

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trusion were ever heard.* They soon, however,
discovered that patronage in its exercise inter-
fered with the freedom of election; and accord-
ingly, in the Second Book of Discipline, begun in
1573, and finally agreed to in 1578, among
tain special heads of reformation which we crave,"
they mention the abolition of patronage.† If it
should be asked, how the Church of Scotland could
continue to enjoy her benefices under a system
which she declared to be "contrary to the Word
of God and to the liberty of election?" we reply,
that she did so under a solemn protest against it;
that it was not in her power to reform the law,
this being the province of the State; and that
she was constantly looking for deliverance from it
as a yoke. In 1582, when an act was passed to
prevent some abuses of patronage, it was declared
that its provisions "should no ways be prejudi-
cial to the laic patrons and their presentations,
until the time the laws be reformed according
to the Word of God." The events which fol
lowed soon after this, with the introduction of
prelacy, rendered all attempts of this nature hope-
less or abortive; but no sooner did the civil power
become favourable to Presbytery, than the Church
renewed her exertions to shake off the burden. In

entering in the ministrie within the Superintendent of Angus, his
In 1563, Robert Ramsay is suspended by the Assembly, "for
bounds, without election or his admission." (Booke of the Univer
sall Kirk, Part I., p. 44, Ban, ed.) Even the bishops, introduced
by Morton, were chosen by the flock then present," anno 1574.
(Ibid. p. 319.) Indeed, the Parliament of 1640 declare it as a well-
known fact, that it had been the practice of the Church of Scotland
to settle parishes "on the sute and calling of the congregation, ever
since the Reformation." (Act Parl. Scot., vol. v., p. 299.)

+"The libertie of the election of persons called to the ecclesias tical function, and observed without interruption so long as the Kirk was not corrupted by Antichrist, we desire to be restored and retained within this realm. So that none be intrused upon any congregation, either by the Prince or any inferior person, without lawful election, and the assent of the people over whom the person is placed, as the practice of the Apostolical and Primitive Kirk, and good order craves. And, because this order, which God's Word craves, cannot stand with patronages and presentation to benefices, used in the Pope's Kirk, we desire all them that truly fear God, earnestly to consider that, forasmuch as the names of patronagei and benefices, together with the effect thereof, have flowed from the Pope and corruption of the canon law only, in so far as thereby any person was intrused, or placed over kirks having care of souls And, forasmuch as that manner of proceeding hath no ground in the Word of God, but is contrary to the same, and to the said liberty of election, they [patronages] ought not now to have pace in this light of reformation."-Second Book of Discipline, ch. 12. Calderwood, p. 124. Booke of the Univ. Kirk, p. 247. P terkin's Ed,

scribe the Covenants. Mr Livingstone, who accompanied the embassy, and was very jealous of the king's sincerity, would have deferred this ceremony till he was brought to a better state of mind; but he was overruled by the rest, and prevailed on reluctantly to administer the solemn test. In August following, finding that the Church still entertained strong suspicions of his insincerity, the king subscribed a declaration at Dunfermline, in which he professed to lament the opposition which his father had made to the work of reformation, and solemnly declared that he renounced Popery and Prelacy, and "would have no enemies but the enemies of the Covenant, no friends but the friends of the Covenant." Mr Gillespie, the minister who put the pen into Charles' hand to subscribe this declaration, assured him "that if he was not satisfied in his soul and conscience, beyond all hesitation, of the righteousness of the subscription, he was so far from over-driving him to do it, that he obtested him, and charged him, in his Master's name, not to subscribe that declaration, no, not for the three kingdoms." "Mr Gillespie," answered the king, "Mr Gillespie, I am satisfied, I am satisfied, and therefore will subscribe it." The truth is, that Charles could swal

1646, we find the Assembly "recommending to several presbyteries and provincial assemblies to consider the interests of particular congregations in the calling and admission of ministers ;" and at length, in compliance with the urgent desires of the Church, we find the Parliament, March 1649, cordially abolishes patronage, leaving it to the General Assembly to fix upon such a plan of admission to the sacred office as they in their wisdom might see fit. The preamble of this act, as expressing the views of our reforming ancestors, deserves attention: "Considering that patronages and presentations of kirks is an evil and bondage under which the Lord's people and ministers of this land have long groaned, and that it hath no warrand in God's Word, but is founded only on the common law, and is a custom merely popish, brought into the Kirk in time of ignorance and superstition: And that the same is contrary to the Second Book of Discipline, in which, upon solid and good ground, it is reckoned ainong abuses that are desired to be reformed, and unto several acts of General Assemblies: And that it is prejudicial to the liberty of the people and planting of kirks, and unto the free calling and entries of ministers unto their charge. And the said Estates being willing and desirous to pro-low any thing. It was afterwards discovered that, mote and advance the reformation aforesaid, that every thing in the house of God may be ordered according to his will and commandment,-Do discharge for ever hereafter all patronages and presentations of kirks, whether belonging to the king, or to any laic patron, presbyteries, or others within this kingdom." Sir James Balfour informs us that "the current was carried for the Church way, in respect Argyle, the Chancellor, and Archibald Johnston, durst doe no utherwayes, lest the leaders of the Church should desert them, and leave them to stand on their auen feeitt, which without the Church non of them could weill doe." This is, at least, a testimony to the zeal of the Church in the matter; but Sir James had no ground for accusing the nobles, as a body, of insincerity. The General Assembly, in July following, "highly commend the piety and zeal of the Estates of Parliament in promoving so necessary a point of reformation ;" and, with some variety of opinion as to the particular mode in which the business of election should be conducted, they agreed on a plan which effectually secured the liberties of the Christian people.

before he left the continent, he had embraced Popery, and in this religion, if he can be said to have had any religion, he continued till his death, thus juggling in sacred things to the last, and imposing on the English Church, as he now did on the Scottish by false professions. Even at this time, while coming under the most sacred engagements to support Presbytery, he was secretly concerting measures to ruin that cause by introducing its enemies into the army and legislature, and dividing the Presbyterians. The stern obstinacy of his father appears virtue itself, when contrasted with the cool perjury of his profligate and unprincipled son. It is impossible, on the other hand, to vindicate the conduct of the leaders among the Presbyterians, in accepting, or even requiring, these protestations from such a man as Charles under the circumstances. The truth is, that these tests were exacted by a party in the Church and State-the moderate party, as it may be termed, who were most friendly to Charles, and were driven to these measures to silence the scruples of their brethren, and to secure the cooperation of the country in restoring the king to his throne. With the same views, and hopeful that his majesty would prove faithful to his en

In the following year the Scots renewed their negotiations with Charles at the Hague; and upon hearing that Montrose had failed in a fool-gagements, which were absolutely necessary to his hardy expedition against the Covenanters, and had been executed as a traitor, he thought proper to comply with their proposals, and setting sail with the Commissioners, landed in Scotland at the mouth of the Spey, on the 23d of June 1650. It would be well, for the credit both of his majesty and of our venerable ancestors, if historical truth would allow us to draw a veil over the transactions which followed. Before Charles landed on the Scottish shore, he agreed to swear and sub

success, they prevailed on the Commissioners to "forbear mentioning in the Assembly (July 1650) any thing which might make the king or his way odious, in the entrie of his government." And thus were laid the foundations of that lamentablę schism between the Resolutioners and Protesters, which was not healed even at the period of the Restoration.*

Row's Supplement to Life of Blair, MS., p. 82. Burnet's Hist. of his Own Times, i., p. 103. Hind let Loose p. 87, 88. Crookshank's Introd. i., p. 58,

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