the theological career, if not earlier, such as that at the entrance upon the ministry, when we are called upon to declare our motives for entering upon the work. Many a thoughtless student might in this way be arrested at the outset, and brought to consider the state of his own soul before God, instead of being left to study on from year to year, till he becomes so familiar with the most spiritual truths, that his conscience loses all its tenderness, and looking upon the ministry with a mere professional eye, he is prepared to answer the most solemn questions regarding himself unmoved, and to handle the most spiritual truths without that reverence and sense of responsibility which ought to possess him.

2. There ought to be a continual setting forth of the main objects of the ministry, and a pressing these from day to day upon the attention of the students. Never let them be allowed for a single day to forget, that it is as instruments for the conversion of souls, and the feeding of Christ's flock, that they are training. If this be disjoined from their studies, how soon will these become merely professional,-how soon will worldly elements infuse themselves into them; lowering the elevation of their spiritual tone, taking off the tender edge of conscience, and marring the sanctifying power of the truth upon their own souls. Study theology for its own sake, how dangerous! Study it for the quickening and nourishing of our own souls, as well as for the salvation of others, how blessed, how healthful!

3. There ought to be far more of a pervading spirit of prayer. What are a few words of prayer at the commencement and close of each day's lecture. How different would it be, if ever and anon, when perhaps discussing some solemn question of divine truth, or haply calling to mind the responsibilities of the office, master and scholar were to rise with one consent to seek the unction of the Holy One, that they might know all things,' and ask to be filled with the anointing Spirit, that they might be fashioned into vessels fit for the Master's use, to contain the heavenly treasure!

4. There ought to be far more direct and continued study of the word of God. We ought not merely to be students of theology, but students of the Bible. Volumes of divinity may be useful in their place, but they must not be allowed to supersede the other. The Bible must be the text-book. Hill's Lectures are now out of date, if indeed they should ever have been otherwise. Even Calvin's Institutes,-still unrivalled and alone as they stand,-must not be elevated into too honourable a place, or allowed to occupy too great a breadth in our studies. The whole word of God must form our theme of study, or if conjunctly with this, there is to be a scheme of systematic theology, let Paul's Epistle to the Romans be the text-book.

5. There ought to be regular employment of the students in visiting, praying, catechising, addressing, &c. This is indispensable to their right training. It was either Whitefield or Rowland Hill, we forget which, that remarked, Say what you will, preaching should be one part of the education of a student in divinity.' We trust this most important branch of training will be kept in view by our Church, both for the sake of the young men themselves, and also for the purpose of supplying labourers for a harvest so abundant as that which now whitens over every plain.

Perhaps these hints may be useful for calling attention to a most important but hitherto much neglected part of our ecclesiastical arrangements. The best and most scriptural way of disciplining our students, and preparing them for the work of the ministry, is a subject requiring much deliberation and prayer. One thing is plain,we must cast ourselves more on God, and less on man, for the rearing up of these; and we must make as our main and mighty object to have, not man-taught or college-taught preachers of sermons, but Spirit-taught, Spirit-filled, Spirit-chosen ministers of the Lord Jesus Christ. Then will our Church prosper. Then will her walls be builded, her battlements manned with faithful watchmen, and her hosts mustered, numerous and invincible, for the world's last battle, and the Church's final victory.

ART. VI.-Annals of the Persecution in Scotland, from the Restoration to the Revolution. By JAMES AIKMAN, Esq., Author of The History of Scotland,' &c. Edinburgh: Hugh Paton, 1842.

It was thought impossible that an enlightened age like ours could persecute. Such barbarities could belong only to a barbarous age, and could be perpetrated only by men uncivilized by philosophy and literature. Bonds or bloodshedding for religion's sake were thought to belong only to the past, and were spoken of, or read of, as casting a deeper interest over certain passages of history, but as never again to recur till Europe should relapse into its ancient Gothic gloom and ferocity.

Impossibilities are, however, every day assuming a more possible and even likely aspect. Men are beginning to see that our defences against the recurrence of ancient cruelties are far more slender than they once imagined. Were it not for the restraints of decency, and the dread of universal odium, the aristocracy of our land, in conjunction with their Moderate tools, would gladly enact the deeds of Lauderdale and Sharpe again. Their wrath against

a freely preached gospel and a free church ministry is limited only by their impotence, or the fear of public opinion. The interval between us and the scenes of the seventeenth century does not now appear so wide, nor the barrier so insurmountable. Many things are now concurring to let loose the malignity of the evil one. The spirit of persecution is unchained, though perhaps its assaults may be more slowly and by stealth.

Popish and Prelatic persecution has for some time past been reviving both abroad and at home. And this makes it somewhat necessary to look back a little into the history of former days, that we may learn fully what we have to expect, should either Popery or Prelacy become dominant in our land. It was imagined that both of these systems, which our fathers held in such unconquerable and righteous abhorrence, had yielded to the leaven of civilization, and assumed a more benignant, or at least a somewhat less savage aspect. The thick-crowding events of the last few years have showed us the vanity of such a charitable imagination. Both abide the same; dwelt in by the same spirit, and ready to lay bare their arms for the execution of the same atrocities as of old. The grim features of those twin-sisters have not been softened or rendered more pleasing by modern refinement. Every feature of their dark visages remains uneffaced. Every wrinkle is still there. The harlot may paint her countenance and give utterance to winning words in order to seduce the unwary, but she is a harlot still.

For nearly a century they lay, if not lifeless, at least impotent. Now they are quickened into new life, or at least galvanized into new and unnatural energy by the powers of darkness. The serpent seemed crushed and ready to expire: but of late it has been gathering itself up into unwonted strength, re-invigorated for its work of destruction. With returning strength have revived all the malignity and blood-thirstiness of the past. In no one feature has the monster been altered. Each lineament remains. Satan is still the liar and the murderer, and of necessity his brood still bear the stamp of their paternity.

It is well known that the Oxford Papists have for some time past been reviving the old inquisition principles, and manifesting a strong desire to see them carried into effect, against all who shall disown their Prelatic sway, or refuse to join themselves to their anti-christian sect. At Aberdeen, Prelate Skinner, (kin to him of old, Sharp by name,) has been fulminating his bulls against the refractory clergy of his own church who may happen not to be quite so servile or so superstitious as he would have them to be. Prelate Terrot, along with his apostolic brethren, the superior and inferior clergy of the sect in Edinburgh, have been in like manner breathing out threatenings and slaughter against those who have

preferred obedience to Christ to compliance with the canons of a semi-popish hierarchy. In keeping with this, the Popish priests of Madeira have been imprisoning Dr Kalley for preaching the gospel and circulating the Bible, much to the satisfaction, we doubt not, of Puseyites and Papists at home. Tahiti is now, through the intrigues of France, brought under Popish dominion, and preparing for scenes of cruelty. And as the full development of the system, Popish emissaries have, either by themselves or by instigating others, been massacring the helpless tribes of Nestorian Christians, reddening their lonely mountains with their blood, and making their peaceful villages re-echo with the cries of age and infancy. Popery is still the incarnate fiend, thirsting for the blood of saints!

But let us leave the nineteenth century for a little, and glance at the scenes of the seventeenth, when, through the cruelty of Papists and Prelatists raging against the truth, Scotland was laid desolate and turned into a field of blood. Let us glean at random from this admirable and seasonable volume of Mr Aikman's, a few scenes and stories of persecuting violence. We begin with the ejection of the Presbyterian ministers; and what we quote will a once remind our readers of more recent scenes and doings.

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England, on the 24th of August preceding, had exhibited the sublime and heart-stirring spectacle of upwards of two thousand of the ablest, most upright, and most devout ministers in the land, surrendering without hesitation their livings rather than violate their consciences by conforming to the restored national church. Yet, with this instance before his eyes, of obedience to God in preference to subjection to men, the Commissioner could not understand how persons with large families would voluntarily throw themselves upon the world, and leave their homes without any certain dwelling-place, rather than submit to a change which the prelates and he had found so easy; but they feared to sin; and now that a century has rolled by, and they and their oppressors rest in the grave together, who would not say that they did not act the wisest part, who preferred a good conscience, and trusted to the faithfulness of Him who has promised never to leave, never, never, to forsake his servants, rather than to place their confidence in princes, and their trust in the sons of men? Of what value are the mitres now, for which the prelates in Scotland destroyed their usefulness, and which sat so uneasily for a few troubled years upon their heads? At the time, the case was dreadfully trying. When a man's temporal interest comes in competition with his profession, then will appear the strength of his religious principle. Nearly four hundred ministers of the Church of Scotland stood this severest of all tests. Turned from their houses in the midst of winter, and deprived of their stipends, they went out not knowing whither they went. Never did Scotland witness such a Sabbath as that on which they took leave of their parishioners; and the mourning and lamentation that filled the south and the west, was only equalled by the hatred and detestation excited against those who were the authors of so much sorrow, who, for their owu ambitious and worldly schemes, ruptured ties so sacred and so dear as those that had subsisted between the Presbyterian ministers and their affectionate congregations.

"It was questioned at the time, and even since, whether the Presbyterian

ministers did not act improperly in all at once throwing up their charges? That they acted scripturally, is plain. They continued to exercise their calling as long as they could. When illegally forbid, they continued to preach, acting upon the apostolic precept of obeying God rather than man; but when a tyrannical power, under the form of parliamentary or council enactments, was ready to use force in ejecting them, then, as ministers of the gospel, they had no other resource left than to shake off the dust off their feet and go to another city, they bore testimony against their persecutors, and retired. Following the advice of James v. 10, they took the prophets, who had spoken in the name of the Lord, for an example of suffering and patience.

"That they acted, even in a political view, in the very best manner that their circumstances admitted, is, I think, demonstrable. They showed to the people that it was not the fleece but the flock that had been the object of their care, and imprinted upon their minds a sense of the worth of the truth for which they were contending, beyond what they could have done in any other manner; and that truth was one written as with a sunbeam throughout the whole New Testament,-that Christ is the king and head of his church, and that whatever form of church government does not acknowledge this, is essentially antichristian. It is not less evident, that the prelatists, as well as the papists, gave that dignity to another; and the solemn and universal testimony which so many godly men lifted up at once against acknowledging such unholy usurpation, has not lost its effect even unto this day, an effect it never could have had, had the ministers resisted and allowed themselves to have been thrust out one by one." Pp. 88-90.

These were but the beginning of sorrows.' Each year brought with it a darker, heavier cloud, upon the devoted Church of Scotland, and all through men claiming to be the sole successors of the apostles by strict and lineal descent: only descent of the same kind which Paul predicted when he forewarned the Ephesian church that after him should arise grievous wolves, not sparing the flock. The next step of persecution was fines and bonds, laying waste of pleasant fields, and desolating happy homes.

"The exactions were enormous; and, as the fines for non-attendance were generally appropriated by the soldiers, they were summarily levied, and not unfrequently to far more than the legal amount. The process against nonconformists, in places where there were Episcopalian incumbents, was short. The curates were the accusers,-the officers of the army, or sometimes even private sentinels, the judges,-no proof was required, and no excuse was received, except money. If a tenant or householder were unwilling or unable to pay, a party was quartered upon him, till ten times the value of the fine was taken, and he ruined, or as they termed it, eaten up;' then, after every thing else was gone, the household furniture and clothes of the poor defaulters were distrained and sold for a trifle.

"The soldiery employed in this execrable work, were the lowest and most abandoned characters, who readily copied the example of their officers, -measured their loyalty by their licentiousness, and considered that they served the king in proportion as they annoyed the Whigs. Religion was the object of their ridicule. In the pious hamlets where they quartered, family worship was interrupted by mockery or violence; and The Cottar's Saturday Night, not only treated with derision, but punished as a violation of the laws of the land! Upon the Sabbath, the day peculiarly devoted by the covenanters to holy rest, and the quiet performance of their sacred duties,for the Covenanters made conscience of the moral obligation of the Sabbath,—