be the case when the form of godliness and moral proprieties are observed, as they appear to have been in the church of Laodicea. How much more, when, along with the worldliness, apathy, and spiritual paralysis or lukewarmness, which characterised that church, fatal errors, gross immoralities, and habitual neglect of public ordinances, are tolerated? Is not the family in which there is no discipline a type of hell, rather than of heaven? Is not the army in which there is no discipline, and military oaths are broken with impunity, and every one does what is right in his own eyes, a self-destroying mass,-a curse to the nation that supports it,—and far more dangerous to its friends than to its foes? And, is not the church whose members are generally conformed to this world, and violate the laws of Christ with impunity, a worldly society-a synagogue of Satan--and not entitled to the name of a Christian church? We find that when the first Christian churches were formed, they consisted of persons who repented and believed the Gospel, and were admitted to communion by baptism, with the profession of faith and confession of sins,-that the Lord added daily to the church such as were saved-that the churches had rest and were edified, and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied; and that in addressing Christian churches Paul designates them saints and faithful in Christ Jesus, because the majority of them,— the staple and substance of the church, consisted of such persons, and the rest sustained a credible profession of Christianity. Purity of communion appears to be necessary from the institutions Christ has given to his church. The church is a spiritual community, which has a constitution and institutions of its own, prescribed by the authority, wisdom, and love of its glorious Head. "Yet," says God, "have I set my king on my holy hill of Zion." "My kingdom," says Christ, "is not of this world.' As the state has its institutions, laws, and magistrates to administer them, the church has its ordinances and office-bearers to dispense them. In the words of the "Westminster Confession:"-" To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power to remit and to retain sins; to shut that kingdom against the impenitent, both by word and censures, and to open it unto penitent sinners, both by the ministry of the Gospel and by absolution from censures, as occasion may require." All Christians are enjoined to be subject to the higher powers in civil government, but the government Christ has instituted in his church is distinct from, and not subordinated to, civil governments. A man's civil privileges, therefore, should not be affected by his admission to the church, nor his exclusion from it; nor should his worldly condition affect his relation to the church, which would not have been described as a kingdom-the kingdom of Christ, and not of this world, if it were not independent, spiritual, and the most excellent of all kingdoms. Nor since Christ has given all the instructions and laws necessary to the support and government and extension of the church, independently of civil or ecclesiastical legislation, (for even the power of the church is only judicial and ministerial, not legislative), can the laws of Christ be superseded by human enactments, as in the state support of the gospel ministry, and state interference with church fellowship, without impiety, and the greatest damage to the church? În confirmation of these remarks, need I refer to the office of ruling elders appointed for the spiritual government of the church, and to promote its purity, peace, and education? or to the charge given to ministers to preach the word, reprove, rebuke, and exhort, with all long-suffering and doctrine? or to the qualifications of ecclesiastical office-bearers, as detailed in the epistles to Timothy and Titus? or to the qualifications of church members, including faith and repentance at least in a credible profession, and therefore accompanied by a conversation becoming the Gospel? or to the directions of Scripture with respect to admonition, rebuke, and exclusion from the church, if the offender continue impenitent; and his restoration in the spirit of meekness, if he bring forth fruits meet for repentance? Does not the apostle say to the Corinthians regarding a scandalous offender "Put away from among yourselves that wicked person? Purge out the old leaven, that ye may be a new lump; for a little leaven leaveneth the whole lump." Does he not say to an evangelist, "Them that sin, rebuke before all, that others may fear; an heretic, after the first and second admonition, reject." Does not Christ declare in Matthew-If an offender will not hear thee, when visiting him alone, nor afterwards with one or two more, "tell it to the church; and if he will not hear the church, let him be unto thee as an heathen man and a publican?" Does He not also say, at least in reference to the sacraments," Give not that which is holy to dogs, neither cast your pearls before swine?" Dr Owen, in his Catechism on the worship of God, specifies the following evils as requiring church censure:-Moral evil against the light of nature and the moral law; offences against that mutual love which is the bond of perfectness; false doctrine; blasphemies and desertion, or total causeless relinquishment of the society or communion of the church,-for such are self-condemned, having broken and renounced the covenant that they made at their entrance into the communion of the church.* The laws of Christ should be administered in the spirit of the Gospel, with faithfulness and decision, yet with brotherly kindness and charity. Much can be done, and much ought to be done by the members of the church in private, with love to Christ and their brethren, to prevent evil, to reclaim offenders, and to comfort those who are cast down under a sense of their sins, by directing them to the Lamb of God, who taketh away the sins of the world. Purity of communion appears to be necessary to secure the object for which the church is constituted. Why are churches formed? Why are those who, through grace, have repented, and believed the Gospel, baptised and added to the church? Why did the apostles plant churches and ordain elders in every city which contained a few believers? Undoubtedly for mutual edification-that they might enjoy the benefit of mutual instruction, encouragement, comfort of love, and admonition, in private intercourse, and in their social meetings, by the preaching of the Gospel, and other Divine ordinances, administered by those whom the Redeemer has given "for the perfecting of the saints; for the work of the ministry ; for the edifying of the body of Christ." Another object of the church is the preservation of the truths and laws of Christ; for to the church is committed the oracles of God, and she is called the pillar and ground of the truth. The extension of the Gospel and kingdom of Christ is another object for which believers are associated in churches. Why does Christ say, The seven golden candlesticks are the seven churches? Is it not because they give light to the world? Finally, the great object for which the church is formed and preserved in the world, is the glory of Christ. "Ye are my witnesses," says Jehovah to his ancient people, "that I am God;" and Christian churches, by doing all things whatsoever they do in the name of the Lord Jesus, and in being epistles of Christ known and read of all men, show forth his praise or glorify Him. It is not difficult to perceive, that purity of communion is necessary to realise these objects. Does not the toleration of an open scandalous offender in churchfellowship involve the whole church in the guilt of his offence? Are not all her members, and especially her office-bearers, in such a case partakers of other men's sins? Besides, instead of edification, is not the church corrupted by admitting into or retaining in its communion such a character; since, as the apostle says, in words already quoted, "A little leaven leaveneth the whole lump?" Instead of greater efficiency in supporting the Gospel, and extending the kingdom of Christ, is not the zeal of the church damped, and are not her energies relaxed, by the example, worldly spirit, and maxims of such unworthy members, who, though professedly of the church, are really of the world, and in conspiracy with it against the cause of the Redeemer? Is not God dishonoured by the toleration of such persons in the communion of the church, since they bear false witness against God, in so far as they violate his truth and laws? and does not the church, by suffering them to enter or remain in her fellowship, virtually and tacitly sanction their false testimony, which strengthens the prejudices of the ungodly world, and give them great occasion to blaspheme, instead of repenting and fleeing to Jesus from wrath to come? "Many walk," says the apostle," of whom I have * Dr Owen's Catechism. told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." (Phil. iii. 18, 19.) On the contrary, with what satisfaction does he speak of those who maintain Christian order and steadfastness: "For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your order, and the steadfastness of your faith in Christ." (Col. ii. 5.) I shall reserve to another communication some concluding remarks on this vitally important subject. PRESBYTER. The Gleaner. THE COVENANTERS AND THEIR PERSECUTORS. THE solemn league and covenant, late the pride and glory of the presbyterians, was burnt by the common hangman, and those ministers who had refused to submit to the conditions by which alone their benefices could be retained, were replaced by others. These successors were men who had little sympathy with vital religion; they were, by their very position, parasites, and they were frequently ignorant, and often grossly immoral. Under such a ministry, the churches, which now echoed weekly to the notes of passive obedience and non-resistance, became almost deserted. At the same time, the civil offices were filled by libertines, or by avaricious men, who availed themselves of every advantage for their own aggrandisement. The general assembly was dissolved; presbyteries were forbidden; field-preachings was prohibited, as an act of sedition and contempt of the royal authority, exposing the offender to death and confiscation of property; whilst absentees from their parish churches were liable to the severest penalties. The deprived ministers were banished to a distance of six miles from any city or cathedral church, and three from any borough. At this period, also, was established a high commission court, where, without accusation, evidence, or defence,' fines and imprisonment were extensively inflicted. Gentlemen and ladies of rank attending fieldpreachings were proscribed, prohibited from conversing with their nearest friends, or from receiving the necessaries of life. These persecuting laws were put into execution in a manner which renders it difficult to determine whether ferocity or cupidity were the most conspicuous. When Lauderdale received fines for attending conventicles, he said Now, gentlemen, you know the price of a conventicle, and shame fall them that tires first.' And when a soldier, pursuing his severe exactions, was asked by his victim why he was so treated, he replied, 'Because ye have gear, and I maun ha' a share o't.' A deputation waited on Lauderdale, to petition for liberty. This put,' says Burnet, 'Duke Lauderdale in such a frenzy, that at the council table he made bare his arms above his elbows, and swore by Jehovah that he would make them enter into these bonds.' The military apostle of this persecution was Sir J. Turner, who, savage by nature, and usually half drunk, swept like a whirlwind over Nithsdale and Galloway, at the head of his 'lambs' (as in bitter irony they were termed), dragging people to church, devouring the substance of families, binding prisoners with iron chains, applying thumbscrews and instruments of torture, and carrying ruin and desolation in his train. 'Sabbath was the day on which these extravagances were very often committed. The soldiers sat drinking and revelling in the nearest alehouse until public worship drew to a close. The last psalm was the signal of attack: they sallied from their cups, surrounded the churchyard, and placed sentinels at the doors. The people were made to pass out one by one, and interrogated whether they belonged to that congregation? If they answered in the negative, they were fined upon the spot: generally, all the money they had was taken from them. Those who had none, or too little, were plundered of their coats, hoods, plaids, and Bibles; and the soldiers, laden with their sacrilegious spoils, returned from the house of God as from the field of battle, or the pillage of a stormed city. In churches where a presbyterian officiated, they were not to be obstructed by doors or decency, but would rudely interrupt the divine service, entering in armed parties, wounding, and haling multitudes from devotion to imprisonment. After all this insolence and barbarity, to secure themselves from danger, they compelled the people to declare, by certificate, that they had been kindly dealt with, and bind themselves to make no complaints." 'They suffered extremities that tongue cannot describe, and which heart can scarcely conceive of, from the dismal circumstances of hunger, nakedness, and the severity of the climate; lying in damp caves, ard in hollow clefts of the naked rocks; without shelter, covering, fire, or food; none durst harbour, entertain, relieve, or speak to them, on pain of death. Many, for venturing to receive them, were forced to fly, and several put to death for no other offence; fathers were persecuted for supplying their children, and children for nourishing their parents; husbands for harbouring their wives, and wives for cherishing their own husbands. The ties and obligations of the laws of nature were no defence but it was made death to perform natural duties; and many suffered death for acts of piety and charity, in cases where human nature could not bear the thoughts of suffering it.' 'Such of them as escaped execution were transported, or rather sold as slaves, to people desolate and barbarous colonies; the price of a whig was fixed at L.5, and sometimes they were given away in presents by their judges.' Many were 'indicted, tried, and executed on the same day, and intercessions on their behalf met with the reply, that "they should have no time to prepare for heaven, for hell was too good for them." Drums were ordered to be beat at the execution, to drown the dying words of the martyrs; and the least expression of sympathy in the crowd, exposed the individual to be dragged to the scaffold.' A general convulsion followed. Maddened by the repetition of such outrages, many of the people rose against Turner, and over-estimating, as excited popular assemblies are apt to do, their real power, marched in a body to Edinburgh. They were met at the Pentland Hills by General Dalzell, and were routed in great confusion. But they were not yet subdued. The ablest of hands has drawn the portrait-far too favourable-of one of the men most distinguished as a royalist in suppressing these insurrections, whose name first appears at the battle of the Pentland Hills-Grahame of Claverhouse. Brave, imperious, unswerving, he was cruel, implacable, and fearfully revengeful. His commanding and handsome person might have been justly admired, had there not been a Medea-like ferocity discernible in that bold forehead-on those widelyseparated eyes, and on that curled lip, which he had in common with others of his classas, for instance, with the modern Murat. The most terrible superstitions attached themselves to his name. It was the age in which men believed much-often too much; and Claver'se, as he was called, was supposed to be closely in league with the author of all evil. There are some who still believe that, at the battle of Killiecrankie, in which he fell, fighting for the lost cause of James II., no bullet of lead would take effect on him, and that he was killed by a silver button, shot at him by his own servant. Dalzell, associated with him in these cruel campaigns, was not less notorious. His portrait is characterised by a head of unusual size, which he had sworn never to shave after the death of Charles I. He had first learned war in Muscovy, where he was charged with roasting men alive. His cruelties were enormous. He struck one prisoner before the privy-council with the pommel of his sword on the face, till the blood sprung.' He imprisoned another poor victim, who suffered a man, pursued by his soldiers, to run through her house, in the thieves' Hole at Kilmarnock, among toads and other venomous creatures,' as the relator tells us, where her shrieks were heard at a distance, but none durst help ber.' When one of his victims pleaded his age as a reason why he should not suffer banishment, he savagely told him that he was not too old to hang-'he would hang well enough.' He was a ferocious ruffian, worse, in some respects, if that were possible, than Claverhouse himself. But the man who was suspected of being the real instigator of these unmanly outrages was James Sharpe. We have said that he received the archiepiscopal see of St Andrews as the price of his treachery. He was a fellow-student at St Andrews with Guthrie, of whom we have spoken, and who wrote upon him the following distich, which marks the early character of the man :— 'If thou, Sharpe, die the common death of men, I'll burn my bill and throw away my pen.' He was charged, when young, with murdering his own infant, and burying its dead body beneath the hearth-stone. As, however, he avowed his repentance for the act, it did not prevent his becoming, afterwards, minister of Craill. He had been, on more than one occasion, chosen by the assembly of the Church of Scotland as its confidential agent. But when the restoration took place, the part he took was characterised by the most treacherous duplicity. It was he who persuaded the Presbyterians that there was no need to make terms with the king, and who asserted that the rumoured intention of Charles to set up prelacy was a 'malicious lie.' It was, however, most probable that the restoration of prelacy took place at his suggestion. When he had received the archbishopric of St Andrews and the primacy of Scotland, he became an unrelenting persecutor of his former friends, continually stimulating the privy-council to fresh acts of severity, and even exceeding those remorseless inquisitors in his love of cruelty and thirst for blood. He encouraged the clergy to supply him with informations, and proceeded against the accused with the most incredible rigour. The consequences were such as might have been almost foreseen, in a day when religion often took a form of passionate enthusiasm, and loved to array itself in the habiliments of an ancient and semi-civilised antiquity. Stung to madness by the inquisitorial injuries inflicted by the archbishop, and justifying their savage proceedings by Jewish precedent, nine men conspired to way-lay and murder the spy of Sharpe-one Carmichael. Among these associates was Hackston of Rathillet, his brother-in-law, Burley of Kinloch, or Balfour, and Robert Hamilton. As they searched for the informer on Magus Moor, near St Andrews, they were informed of the vicinity of the archbishop himself. The primate was in his carriage, with his daughter by his side. Perceiving their approach, he urged his attendants to put the horses to their utmost speed. It was in vain. One of the pursuers, better mounted than the rest, cut the traces of the horses and wounded the postilion, and the whole party was soon upon the spot. Then Burley, exclaiming, 'Judas, be taken!' fired a pistol into the carriage, from so short a distance, as to set the archbishop's lawn sleeves on fire. He was then dragged out of his carriage, whilst the rest of the party fired their pistols at him in a volley. Imagining they had completed the dreadful deed, they were riding off, when one of them overheard the lady saying to the postilion that her father was not yet dead. On this Burley returned, and kicking off the prelate's hat with his foot, cleft his skull with his sabre. Far be it from us, whatever the provocation, to justify such a deed of cold-blooded assassination. It has been often exhibited in its terrors to the disadvantage of the religious men of that day, and by none more forcibly than by the late Sir Walter Scott. It was a deed which, under any circumstances of aggravation, Christianity scorns even to palliate. But, because Balfour and his party were bloody assassins, it does not follow that the Archbishop of St Andrew's was a saint. -Miall's Footsteps of our Forefathers. Notices of New Publications. THE HIDING-PLACE; or, the Sinner found London; James Nisbet & Co., 21, Berners Street. ous and earnest enforcement, of the distinguishing truths of Christianity, cast into a form adapted to popular impression. To this class the present work of Dr M'Farlane belongs. The general nature of the work is indicated by the title. After quoting the language of the apostle, "there is therefore now no condemnation to them which are in Christ Jesus," the author continues:"This phrase in Christ Jesus' is very, emphatic and comprehensive. You have in it all that Christ did for us, and all that we must do with Him. Contemplating Him thus as the 'all in all' of our salvation, we address Him in the beautiful language of the Psalmist, Thou art my hiding-place.' The course followed in illustrating this general idea is thus stated in the preface:"The plan of the following work is determined by the order of those new covenant titles given to our Lord in the Old Testament which have the prefix Jehovah. It is exceedingly interesting to find that, by the proper arrangement of such titles, we have the entire scheme of the Gospel in a system, so that the serious student can obtain from their study clear and connected ideas of 'the will of God in Christ' concerning his conversion, pardon, purity, peace, and prospects." After an "Introduction," giving a rapid sketch of "the principles of the doctrine of Christ," the work opens with a chapter on the import of the name Jehovah, and its application to the Saviour. Then follows a chapter entitled "Jehovah-Jesus: the Lord our God," founded on Exodus xx. 2. The strain of the chapter may be gathered from the following quotation. After dcscribing the effects of sin in alienating the sinner from God, and filling him with thoughts of distrust and dread towards Him, the chapter proceeds : "What can pacify such an accusing conscience as this? It is evident that nothing whatever can do so but a reply from that sin-avenging Deity, assuring the sinner of his continued friendship, and of his purpose to |
