صور الصفحة
PDF
النشر الإلكتروني

7

and to warn the men whose hearts were whispering-Delay! to decide now, laying the stress of his appeal not on the fact that time is short, though in picturing the fleet evanescence of all that now buds and moves and lives on the surface of our vaulted and sepulchral earth, his words were most powerful, but on the mental truth that every day's refusal tends unfailingly to deaden our sensibility, and shut the door of the heart against the visitations of love from the door which is open in heaven.

was

The first sermon Dr. Chalmers ever preached in the English Presbyterian Church, Chapel-lane, Wigan. His last, on Sabbath, May 23, in a chapel near Thornbury, in the neighbourhood of Bristol, where Rowland Hill formerly was pastor, and where he had preached thirty years before. His text was Isaiah xxvii. 4, 5, "Fury is not in me," &c.

THE FUNERAL.

On Friday, the 4th of June, the remains of this truly great man were committed to the grave, in the lately opened Cemetery at Grange, near Edinburgh, according to a wish lately expressed by himself. The concourse of spectators along the whole line of the solemn procession was vast, and the whole city wore

an

air of mourning. The funeral was

attended by the General Assembly of the Free Church of Scotland, by clergymen of all denominations, by the authorities of the city, and private individuals of all ranks in

Edinburgh, in Glasgow, and other places, who had come to give this last token of the love and veneration in which they held the deceased. When the head of the procession had reached the grave, the rear had done little more than enter the grounds. The ranks of the procession then formed themselves into two lines, between which the coffin was borne along, followed by the son of Dr. Hanna as chief mourner; the relatives of the deceased, the magistrates of the city in their robes; the members of Assembly; the Professors; the Presbytery of Edinburgh, &c. "There was," says our contemporary, the "Witness," "a moral sublimity in the spectacle. It spoke more emphatically than by words of the dignity of intrinsic excellence, and of the height to which a true man may attain. It was the dust of a Presbyterian minister which the coffin contained, and yet they were burying him amidst the tears of a nation, and with more than kingly honours."

Not since over the grave of JOHN KNOX was pronounced the short but empratic epitaph,-"There lies he who never feared the face of man," has Scotland witnessed a scene so sublimely solemn as the funeral of THOMAS CHALMERS. There were tens of thousands assembled then, and tens of thousands were assembled now, sorrowing, yet rejoicing. Sorrowing men were, because they should see that beloved and honoured face no more; because the poor had lost their best friend, the young their wisest counsellor,

Church her brightest ornament, country her noblest patriot. Yet there was chastened joy mingled with that sorrow, as there was at the grave of the great Scottish Reformer, when men remembered all the glorious works that the grace of God had done in and by his departed servant. And the way of his death was so remarkable. "He was

not, for God took him," naturally suggested itself as the text for his sermon. It

was more like a translation than a common

brought to him the message from the Captain | grass withereth, and the flower thereof of Salvation, "Well done, thou faithful ser- falleth away. But the Word of the Lord vant, enter thou into the joy of thy Lord."

CHARACTER OF DR. CHALMERS.

SOME divines have excelled Dr. Chalmers in clearness and precision of doctrinal statement; others have been richer in the savour and unction of spiritual utterance; but we know not where to point to one who possessed more of that love, at once to God and man, without which the understanding of all mysteries is nothing, and the tongues of men and angels but as a tinkling cymbal. And as of love, the greatest of all graces and the bond of perfectness, so of the other fruits of the

endureth for ever. And this is the Word which by the Gospel is preached unto you." Dr. Candlish in the forenoon preached a powerful sermon in Chalmers' Territorial Church, West Port, over the congregation of which the much-regretted founder had watched with paternal solicitude and care, and which may be numbered among his zealous and untiring efforts in spreading the Gospel among the lowest classes of the community. The Reverend Doctor took for his text these words, from John iv. 37, "One soweth and another reapeth." Mr. Tweedie conducted the services there in the afternoon, and preached from Hebrews xi. 4, "He being

Spirit, -joy, peace, long-suffering, gentleness, goodness, faith, meckness, temperance; who dead yet speaketh." In all the other Free

knew the happy, humble, holy character of Dr. Chalmers, but must acknowledge him to have been one of the greatest and best of men? He has gone to cast his crown at the feet of the adorable Saviour, at whose feet his spirit had

ever sat on earth with all the

teachableness and humility of a little child. in his character, that the man of brightest intellectual power and highest genius of his age, was at the same time the most humble and gentle of all his fellows. He who could take his place among the loftiest seats of learning and of science, or move in the proudest walks of this world's society, never felt so much at home as when, like his great Master, he was going about doing good among the most wretched and neglected outcasts of poverty and of crime. To the boldness and eloquence and wisdom of Knox he

This was indeed one of the noblest features

added the personal devotion and practical philanthropy of Howard. Honour be to his name and memory! and glory be to God for having given to his Church so illustrious a

living epistle for

ance!

our instruction and guid

May we have grace to be followers of

him, as he was of Christ!

FUNERAL SERMONS.

By appointment of the General Assembly of the Free Church, the Moderator, Dr. Sieveright, preached on Sabbath forenoon in Tanfield Hall. Dr. Gordon preached there in the afternoon on the same melancholy subject. The Moderator's text was from Joshua i. 2, first clause, “Moses my servant is dead," from which he preached a very affecting sermon before an overflowing company of hearers. Dr. Gordon took his text from Deuteronomy xxxiv. 7, "Moses

Churches solemn allusion was made to the same lamented event, and prayers offered up for the bereaved family. All the pulpits were covered with black, and all the office-bearers, and a great many of the members, were clothed in the attire of woe, while the funeral sermons were heard in general with the deepest sorrow and emotion.

BIOGRAPHICAL SKETCH.

DR. CHALMERS was born at the town of

Anstruther, in Fife, on March 17, 1780. He received his college education at the University of St. Andrew's, where he was early distinguished for his attainments in

science and philosophy. After studying for the ministry, and obtaining Presbyterial license to preach the Gospel, he became assistant to the late Minister of Cavers, a small parish near Hawick, in the south of Scotland.

On May 12, 1803, he was ordained to the pastoral charge of the parish of Kilmany, in Fife, about eight miles from St. Andrew's. During the earlier years of his incumbency in this rural parish, Dr. Chalmers continued to prosecute his scientific pursuits with great ardour. On one occasion he delivered a course of lectures on chemistry at St. Andrew's. In mathematics also he excelled, and one session he assisted Professor Vilant in teaching the public class. But higher objects were soon to occupy his mind. "While engaged in writing a treatise on the evidences of Christianity," (we quote from the "Free Church Magazine" for June,) "the Spirit of God revealed to him the object of his study in all its vitality and power. It became apparent to the people of Kilmany

was an hundred and twenty years old and the adjacent district, that a great and

when he died, his eye was not dim, nor his natural force abated." In the afternoon Tanfield Hall, which is capable of holding greater numbers than perhaps any hall or

was

completely

church in Edinburgh, crowded at twenty minutes before two, and after that time nearly 3,000 persons

applied for admission. In consequence of the multitudes remaining outside the hall, the Rev. Mr. Bonar, of Aberdeen, preached on the same sorrowful theme in the open air, to a congregation of not fewer than 2,000 people. At Morningside Free Church, of which Dr. Chalmers was an elder, the congregration were addressed in the forenoon by Mr. Melville, of Logie, a youthful associate

،

marvellous change had taken place in the mind of their admired and beloved pastor. Eloquent he had always been, but now his eloquence was that of a heart filled with the love of God, and of lips touched with a live coal from off God's altar of a soul burning to communicate to others those glad tidings' which had brought such great joy' to himself. Many Christian friends, who still survive, became aware of this unspeakably important event; and much delightful intercourse was held with him by them, which cannot yet be fully disclosed the results of which eternity alone can fully disclose. He was now prepared for entering on his great and sacred labours; and these were not delayed. In 1815, he was translated to the Tron Church, Glasgow; and in his address to the parishioners of Kilmany, published in that year, the reader who can discern spiritual things, may perceive traces of that solemn and profound emotion which fills the soul that has recently been called out of darkness tremulous with the fresh fervour of its new24, 25, "For all flesh is grass, and all the God's marvellous light, and is still

a

few

of that eminent man, and who, being years his senior, had ordained him to his first charge at Kilmany in 1804. Mr. Melville preached from Matt. v. 4, "Blessed are they that mourn, for they shall be comforted."

death. Having spent all his life in the Mr. Bruce, of Edinburgh, preached in the same Nhaptive service of his Master,

a mighty church in the afternoon, from 1 Peter i.

[blocks in formation]

born spiritual life. From that time forward the world was again to see, as in earlier and better days, how great and lovely a thing is genius of the loftiest order, hallowed by the love of God, and consecrated to his glory."

The conversion of so great a man is an event of such importance as to deserve fuller notice, and we therefore give the reference to it by the Rev. Mr. Bruce, in his funeral

sermon :

"Of all the eventful incidents that befell him in his singularly eventful life, happily none is better known, as none was so momentous to himself and the world, as his having become the subject of decidedly converting grace, some time subsequent to his calling into the ministry. And I have often conceived, from the testimonies borne concerning him by the loved companions of his youth, that his conversion was deferred so much beyond its common period in ordinary men, not merely to accomplish him all the better for his peculiarly mighty standing as a minister of Christ, but even to give mightier and more awakening impression to this saying of the Son of God, to whom the Father hath given power over all flesh, and who, therefore, quickeneth whomsoever he will, 'Except a man be born again, he cannot see the kingdom of God.'

"So richly gifted was his nature, and so manifestly was it framed of heaven's best earthly mould, that to describe at all adequately the grandeur and the loveliness of his merely natural mind in those earlier days, one had need to have a sympathy, and an elevation, and an eloquence, like his own. But one thing he still wanted, to make him even at all the spiritual man he was, and I shall state it in his own words, when, referring favourite science, he felt himself to his engrossing preference for his peculiarly

for the vindication of truth, to make publicly this confession :-'I have now no reserve in saying, Strangely blinded that I was! What is the object of mathematical science? Magnitude, and the proportions of magnitude. But then I had forgotten two magnitudes. I thought not of the littleness of time; I recklessly thought not of the greatness of eternity!?

"Let it not be supposed from this that even then he had no feeling or conviction respecting God or his immortality; for I know from the testimony of one of his very nearest kindred, to whom he told it, that there was a time long before, when he had habitually such a sense upon him of a presiding and ever-present Deity, as mingled even involuntarily with all his thoughts, so that, even if he would, he could not bid it away. But yet, with all this natural sense of God, and of natural goodness together, he, by his own confession, was not supremely devoted to Him. He was living for time, he said, and not living for eternity. Ere ever he could so live, even that man, so wondrously gifted by his first birth of the flesh, must be born again of the Word and Spirit, which endureth for The strength of mightiest intellect,

ever.

and of instinctive discernment, most comprehensive, clear, and penetrating, and the impulse of conceptions as lofty and realizing as ever animated a human breast, could not practically carry him higher than the pursuits

his love of science had been thoroughly Christianized, was the series of "Astronomical Discourses," by which both his auditors when they were preached, and the whole community when they were published, were filled with astonishment and admiration. It appeared as if true science had at last soared indeed to heaven, and become the real interpreter of nature and a true witness for God. By universal consent, Dr. Chalmers was thenceforward regarded as the "Prince of Preachers," to use the strong expression of Robert Hall, who was himself a prince. His intercourse with the busy world of a large and flourishing commercial city, induced him to preach and publish a series of "Commercial Discourses," in which, while he proved that he understood the principles of commercial transactions as well as did the most experienced merchant among them, he showed the application of Christian principles to such transactions, and the beneficial results which would thence arise.

The sufferings of the poor, caused partly by their own vice, and partly by the unwise misarrangements of society, drew forth the energetic endeavours of his wise mind and compassionate heart, in devising and executing remedial measures. Few public men, we fear, have yet learned thoroughly to understand and appreciate his important work "On the Christian and Civic Economy of Large Towns;" and yet we fully believe, that until the principles, not merely enunciated, but demonstrated, in that invaluable portion of his productions, are made to regulate all public efforts to ameliorate the condition of our poorer city population, their recovery will be found impracticable.

In 1823 Dr. Chalmers was appointed to the St. Andrew's. But had not yet reached Moral Philosophy Chair, in the University of his highest point of eminence and usefulness. This was attained when he was appointed in 1828 to the Theological Chair in the University of Edinburgh. No sooner had he entered on that new sphere of duty, than it was felt by all that a new era had begun in the study of that highest of all sciences, so far as Scotland was concerned; not that he displayed minute acquaintance with all the subtleties of dogmatic theology, but that his genius communicated vitality to the young minds with which it came into contact. Under Dr. Chalmers it was impossible to dream over the college session, as had been too long the case. Every student felt the irresistible influence of combined genius and piety taking possession of both head and heart, and, while he could not but study vigorously, study became itself an ever-fresh and ever-increasing source of delight. Before this auspicious event, the writings of Dr. M'Crie, and the public labours of Dr. Andrew Thomson, had made a profound impression on the mind of the Scottish community, preparatory for the great change about to take place. And when to these powerful influences were added the impulse and the direction given to the minds of divinity students by Dr. Chalmers, it did not require prophetic foresight to enable any thoughtful mind to anticipate the rapidly increasing growth of a profound and earnest Evangelical Christianity in the Church of Scotland. That growth de

of time and its perishable vanities. And ❘veloped itself even more rapidly than the

even he, as certainly as all other men, had to receive the truth as it is in Jesus in demonstration of the Spirit, ere ever it told upon him in demonstration and with power."

One of the most signal results of the great change which had taken place in the mind of Dr. Chalmers, by which both his genius and

most sanguine could have hoped. Within the short period of four or five years, the Church of Scotland enjoyed an evangelical majority; in other words, the Church of Scotland resumed its true position, re-asserted its true principles, and became, in fact as well as in creed, a truly Evangelical Church.

The great events of the disruption, and the organization of the Free Church, are too recent too fresh in the mind of every one to need to be more than mentioned. From the time when the disruption became inevitable, by the refusal of Government and the Legislature to redress the wrongs of the Evangelical Church of Scotland, Dr. Chalmers felt that a course of renovated life and action was opening before the Scottish Church and people. Immediately, with that practical sagacity and far-forecasting prudence which so eminently characterized his mind, he set himself to devise and construct the means for the universal diffusion and permanent maintenance of a Free Gospel Church throughout the land. The first outline of his simple but comprehensive plan was laid before the Convocation; and, though all admired it, few, indeed, regarded it as anything more than an exceedingly ingenious and plausible theory. But it was a true theory that is, a truth in thought, and it has since become a truth in fact. His great practical wisdom was again ere long fully demonstrated by that theory becoming a reality. When we think of the whole financial arrangements of the Free Church, the organization of the new College, and the numerous other matters of subordinate importance in themselves, yet essential to the entire system of the many journeys, public meetings, and other toilsome duties in which he engaged, we can scarcely fail to be amazed at the amount of strength, activity, and wisdom, put forth with such indefatigable energy within the short course of the four years that have elapsed since the disruption. And, as if even all this were not enough fully to occupy the mind of this wonderful man, he resumed his literary labours, and contributed a considerable number of powerful articles to the North British Review, written with all the fire of his unquenchable genius, and with all the worth of matured and hallowed wisdom.

The closing labours of Dr. Chalmers were at once the renewal of his youth, and the summing up of his vigorous age. From the hour in which Evangelical Christianity gave to his own soul spiritual liberty, his most constant and strenuous endeavour was to secure to the Church of Scotland the full possession of her rightful heritage-spiritual independence; that she might be free to serve Christ, and Christ alone, in all matters pertaining to His kingdom. And his eye closed not till he had seen the Free Church of Scotland in the recognised possession of that spiritual freedom, and firmly rooted in the hearts of the Scottish people. Long and powerfully had he defended the noble cause of religious liberty, and the rights of conscience; and his last public testimony in behalf of these great principles was nobly borne in the presence of the rulers of the land and the British public, in his evidence before the Committee of the House of Commons. The ignorance, the vices, and the misery of the lower classes, the labouring poor, had early attracted his attention, and drawn forth all his mental energy to devise and effect their improvement and rescue. was on their account mainly that he advocated endowments for the Church, as the readiest method of conveying the Gospel to the poor without money and without price, yet in purity and freedom. It was for their sake that he strove to give a right direction to true Christian benevolence, in preference to a poor-law, which rather degrades and smothers than elevates and aids; it was for this that he toiled amid the dense population

It

of Glasgow during his early manhood; and it was for this that he chose the West Port of Edinburgh, as a neglected corner of the Saviour's vineyard, which he might cultivate in the evening of his days. He had the blessed satisfaction to see some of the early fruits appearing in that hitherto neglected locality which he had rendered his own "garden plot" and to leave all its appliances complete, and under the management of hands trained and trusted by himself. His public eminence was gained as a preacher of the everlasting Gospel; and it is a remark able circumstance, that although the multiplicity of his public duties, and the increasing weight of years, had for a considerable period rendered his appearance in the pulpit comparatively rare, yet, for the five successive Sabbaths before that which immediately preceded his decease, he had been engaged in proclaiming the truth as it is in Jesus. The many tasks which he had undertaken in behalf of his fellow-men were over, were all accomplished, and his course of grace and glory ended as it began-preaching Christ Jesus and him crucified.

DR. CHALMERS' ELOQUENCE.

WHEN Lord Jeffrey, the prince of modern critics, and than whom there could not be a better judge of eloquence, first heard Dr. Chalmers in the General Assembly, he said, that "there was something remarkable about that man; he could not tell what it was; but his speaking reminded him more of what he had read of Cicero and Demosthenes than anything he had ever heard." Few who have heard him on some high theme, either in the ecclesiastical courts or in the pulpit, but will unite in placing Dr. Chalmers at the head of

modern tand this in spitend outward disadvantage, -voice, and accent, and manner, all against him, the fire of irrepressible genius nevertheless burst through every obstacle, and from his soul the living torrent of resistless eloquence flowed through every channel of thought and fancy and fceling into the soul of each admiring hearer.

Of the effects of his pulpit discourses we say nothing, because here the highest work depends not on human agency;

not by might

that a penny subscription be entered on, which we have no doubt would be responded to in a way that would testify the extent to which veneration and love for the departed had pervaded the people of Scotland. Nor would England and other parts of the world fail to contribute their portion. The surplus contribution, after accomplishing this object, might fitly be set apart for carrying out some of those schemes of Christian benevolence in which he was engaged.

"Before entering upon this discussion, it is ❘ and handed down to posterity. In order that right for me to state that I do not stand here all may share in the pleasure of having conas the representative of any party; and that tributed to such an object, we further suggest I disclaim all party fellowship with any section of this Assembly. I who first moved the Veto Law, which has now had an adverse sentence pronounced upon it by the highest civil judicatory in this realm, feel no difficulty at least in stating my own view of the course which ought in consequence to be taken." This course was, that the Church should confer with the Government of the country in order to consider how their constitutional principles might remain intact, and the harmony between Church and State be unimpaired. As Dr. Chalmers proceeded to unfold the principles and to illustrate the history of the question, the interest of the House increased, and never shall we forget the scene, when, after recounting the difficulties and enemies outside the Church, he passed to the Moderatism within:

We deprecate the idea of any "idle monument;" but such a statue in Edinburgh, besides its value as an historical memorial, would show that true benevolence and Christian patriotism can sometimes be appreciated,

as well as the fame of the warrior or the eminence of the statesman or politician. The centre of the first quadrangle of the new college at Edinburgh would be a fitting site. Statues of Dr. Welsh, and also of John Knox, Melville, Henderson, and other leading names of the Kirk of Scotland, would be suitable ornaments of the college buildings.

"If ever the prerogatives of the human conscience were at one time more cruelly trampled on than at another, it has been within the last century, and at the bar of this House -when the collective mind of a congregation who both knew and loved the truth as it is in Jesus, has been contemptuously set at nought; and the best, the holiest feelings of our Scottish patriarchs, by lordly oppressors sitting in State and PRINCIPLES AND PRACTICE OF THE

judgment over them, were barbarously scorned. In that age of violent settlements, these simple, these unlettered men of a rustic congregation, could say no more, yet said most truly of the intruded minister, that he did not preach the Gospel, and that in the doctrine he gave there was no food for the nourishment of their souls. I cannot imagine a more painful spectacle than such men as these, the worthies of the olden time, at once the pride and the preserving salt of our Scottish commonwealth, placed under the treatment and rough handling of an able, jeering, ungodly advocate-while coarse and contempCommittees, were looking on and enjoying the scene; and a loud laugh from the seats of these assembled scorners, completed the triumph over the religious sensibilities of men, who could but reclaim with their hearts and not with their

ENGLISH PRESBYTERIANS IN THE SEVENTEENTH CENTURY AS TO TOLERATION.

THE defence by the Rev. Thomas M'Crie of the Presbyterians of the seventeenth century from the charge of intolerance, to which reference was made in our last number, p. 436, is now given; and further vindication will be found in the Sketches of Scottish Church History, chapter ix. From a note in that

tous clergymen booted and spurred for chapter som Fromarks in the

recently recently Thideas lauded in the high policy places-a of Dr. policy Robertson, which has dissevered our population from our Church, and shed most withering influences over thereligion of the families of Scotland. Re-enact this policy if you will, and you place your Church, as a National Establishment, on the brink of its sure annihilation. Have a care, ye professing friends of order and loyalty, have a care lest by a departure from the line of resolute and unswerving principle, you strip the Church of all moral weight in the eyes of the community. Think of the deadly enemies by whom we are encompassed, and have a care, lest by one hair-breadth of deviation from the path of integrity and honour, you cause the hearts of these Philistines to rejoice."

of human eloquence, nor by power of human persuasion, but by the Spirit of the Lord is spiritual work effected. But in all within the reach of human agency, in arousing and arresting the attention, in convincing and enlightening the understanding, in stirring the deep recesses of the heart, and moving at will the affections, never was orator in ancient or modern times more successful. And in the occasional digressions from the main march of his majestic progress in his later speeches in the General Assembly, there were some bursts of impassioned eloquence to which in ancient or modern times we may look in vain for a parallel. We were present in that venerable court during the debate on tarily as the tide of noble passion bore

Seldom have we witnessed such effects from eloquence as the scene at this moment presented in the House. The greater part of the audience, and of the members on

Dr. Chalmers' side of the House, were

their feet, having risen one by one involuon

onward; along the line of the Moderate benches every head was bent down, and every face hid in shame and confusion, while the tempest of indignant invective was sweeping over them; while in the galleries there was ever and anon an ill repressed murmur of feeling, ready at the first pause to break forth into enthusiastic approbation ation of the champion of the rights and liberties of the Christian

the night of the 22d of May, 1839, on the Auchterarder case, when the hostile decision of the House of Lords was first made known to the Assembly. Dr. Cook, the leader of the old Moderate party, had moved, that as the Veto Act had been declared by the supreme civil tribunals of the country to infringe on civil and patrimonial rights, the Church should proceed forthwith in the settlement of pastors according to the practice which prevailed previously to the passing of that Act. Dr. Muir, the spokesman of the IT is suggested that one of the most suitable weak wavering middle party, had proposed memorials of Dr. Chalmers would be a marble

some time-serving useless resolution. Dr. Chalmers rose, and amidst the breathless silence of the crowded House, began thus:

people.

A STATUE OF DR. CHALMERS.

statue, by which not only would honour be done to his name, but the features and appearance of the man would be represented

practice of the Presbyterians in the matter of toleration.

We must not give up our Presbyterian fathers to the vague charge of intolerance, without making any distinction. The theory of intolerance they may have held in common with others, but they were not intolerant either at heart or in practice. Let us hear the theory, in the words of good Peter Martyr, (I quote from his "Commentary on the Book of Judges") : " Wherefore, forasmuch as they are kings, they are admonished to use the power given to them by God, to defend the verity of the true faith, and to put down the ungodly, that the Catholic truth and Church of the Son of God, as far as their dominions extend, be not assaulted. Wherefore it is not lawful for princes to grant unto the ungodly impure worshippings; yea, it is their part to urge sound doctrine, ceremonies, and rites which agree with the Word of God." And then, after conceding that some liberty gious worship, he adds, "For the end of civil rule is, that the citizens should live both virtuously and happily. And who seeth not but that godliness and the worshipping of God is the chief of all the virtues?" Who seeth it not indeed! How plain and straightforward our old divines were, after all! No puzzling distinctions, no balancing of parties, no compunctious visitings about "the rights of conscience." And how coolly do they waive aside all objections! "Peradventure, some will say, if a prince should compel those unto the right use of the sacraments, who are not yet persuaded of the truth, he should drive them headlong into sin?" Can't help, that is substantially the reply of Peter Martyr: the prince must do his duty, and if men will be

hypocrites, that is not his fault, but theirs. "But," says another objector, " is not this to act very much in the spirit of the Church of Rome?" "Quite the reverse," answers Peter; "don't you see that the Church of Rome persecuted truth and righteousness, while we persecute only "ungodliness and impure worshippings?"

were kept sacredly distinct; even Calvin, in
denouncing Servetus to the Council of
Geneva, acted solely in his capacity as a
citizen. The fault lay, not in the constitution
of the Church, but in the law of the State.
The Presbyterians of England may have said,
"As individuals, we certainly think it is the
duty of rulers to urge sound doctrine, and
put down the ungodly; but we leave this
entirely to yourselves; what we desire from
you, as a Church, is the ecclesiastical power
of managing Christ's house according to the
law of the house." But in point of fact, not-
withstanding their theory, which I consider to
have been radically wrong, they had, I truly
believe, no intention to persecute, and certain
it is they never did persecute. Most of them
were willing to grant negative toleration-
i.e., they would not persecute. The strong
writings of the party against toleration may
be easily accounted for from the extravagant
doctrines then propagated under the pretext
of advocating the rights of conscience. Men
were in danger of losing all sense of responsi-
bility for error, and sinking into Pyrrhonism,
or universal scepticism. The error of our an-
cestors arose more from honest zeal for truth,
than from a spirit of intolerance towards the
abettors of heresy. And I do think, that had
they obtained the supreme power, they would
have proceeded no further than to the exer-
cise of the first part of Martyr's theory.
They would have made the prince "Defender
of the faith," they would not have granted
impure worship any positive toleration; but
they would not have proceeded to urge reli-
gion by force on any. In other words, they
would have put the magistrate in the same
attitude towards error with Christianity itself

This theory, however, you will perceive, divides itself into two portions. The first part of it is, "that princes are to use their power," "to defend the verity," and that it is "not lawful to grant to the ungodly impure worshippings." The second, commencing with his "yea," is that "it his part to urge sound doctrine." With the first part, I presume, you will not disagree; at least, you will allow it is the prince's duty to "defend the verity," and though you may dislike the suspicious phrase of "putting down the ungodly," you perceive that the ungodly are only to be put down so far as "that the Catholic truth and Church be not assaulted." And now comes the point. Do you hold that "it is lawful for the Christian magistrate to grant to the ungodly impure worshippings?" Do you maintain that a Christian Legislature should extend the shield of its favour alike over the temple of Dagon, and the ark of God-over spiritual Sodom and spiritual Sion? I do not mean to ask, if you would persecute or positively put down the impure worshippings, but if you would make a formal "grant of these to the ungodly." No, you may reply, were I in possession of power, I would not persecute, but I must not be compelled to come forward with a positive sanction of error. This, however, was all that our Presbyterian fathers of England contended for. What they wished that of defensive, not of offensive warfare.

was not to be invested with a power to punish sectaries, but merely to be excused from sanctioning them. When they petitioned Parliament to "set up Presbytery," they simply sought the civil sanction, (without which no form of government could, in these days, be exercised,) and that they might be protected in the exercise of their ecclesiastical jurisdiction, without being subject to the control of the civil courts. This the Parliament would not grant them; because, forsooth, if they had the power they would persecute. And how? Why they would have the power of keeping back whomsoever they pleased to judge unworthy from the communion of the

Church!

Error is, properly speaking, the assailant-the
enemy that comes in like a flood; truth, in
relation to error, is the defender. And this
seems to define the character of the magis-
trate's province in regard to religious error;
like the minister of Christ, he is set for the
defence of the Gospel.

"THOU SHALT NOT STEAL."

THE Church of Rome, finding the second commandment very inconvenient as SO pointedly condemning idolatry, has expunged it from most of the catechisms used in her schools. But as all the world knows that there are ten commandments, the tenth commandment is usually divided into two parts, so as to keep up the requisite number. We are ashamed to say that the recent conduct of a Protestant Church has rendered some similar arrangement necessary with regard to the eighth commandment. The Established Church of Scotland having taken possession of a number of chapels and schools which all the people of Scotland know did not rightly belong to her, it is of course impossible to teach the eighth commandment to the children of these schools. We suggest that the difficulty as to the number of precepts in the Decalogue may be best got over in the catechisms prepared for the schools of the Quoad Sacra Churches, by dividing the tenth commandment as the Papists have done, and making the last precept to run thus, "Thou shalt not covet thy neighbours' churches, nor schools, nor anything that is

thy neighbours." At the time of the disruption,

disruption, when it was reported that the Establishment had seized all the Mission premises in India, and not only the buildings, but all the books, apparatus, and other furniture of the Colleges, we could scarcely believe that Christian men could do so discreditable an act, even in the blindest impulse of party animosity. For the people of Scotland, and the friends of Missions all over the world, well knew, that the whole of the missionaries in India, without one exception, recognised the Free Church as the true Church of Scotland to which they had vowed allegiance; and the books and apparatus had been almost entirely procured through the exertions of Dr. Duff, and were mainly the donations of his personal friends. If not dishonest, it was certainly dishonourable, to touch that Mission property in India.

Whatever may be thought of the principles of the Presbyterians on the subject of toleration, it is undeniable that their practice, when in power, was marked by the most exemplary forbearance. "The Presbyterian party," says Edwards, "(though the Assembly of Divines, the representative body of the City, the Court of Common Council, the ministry of the kingdom, thousands and tens of thousands of godly well-affected persons, the kingdom of Scotland, yea, all the Reformed Churches own that way,) in their love and forbearance to the sectaries hath been admirable. When the Independents were but few, and other sectaries a small number, some half a score or dozen ministers, with 300 or 400 people, the Presbyterians gave them the right hand of fellowship, During the meeting of the two General

I grant that some of our fathers held the
other portion of Martyr's theory, as to its
being the part of the prince to urge sound
doctrine. But I maintain, first, that they
held this merely as a part of the theological
system, which it was their duty to teach; and,
secondly, that they left the practice of this
entirely in the hands of the civil government.
The difference between them and the Popish
Church in this matter is very striking. Popery,
indeed, hands over the heretic to be pu-
nished by the secular power; but, in so doing,
it converts the State into the mere passive
agent and engine of its purposes. The State
must not presume to judge of the crime; that
has already been decided by the Church; the
tecular judge is merely the executioner of
the ecclesiastical sentence. The Protestant
theory, again, as held by the Reformers both
at home and abroad was, that it was the duty
of the State to regard and punish certain
forms of religious error as crimes; leaving
the magistrate entirely at liberty to judge in
the matter as conscience directed him. The
Protestant Church never handed over those
whom she condemned for heresy to be pu-
nished by the civil arm. The two jurisdictions I agreeable to depraved nature. - Willison.

admitted them to their meetings, opened
their pulpits to them, even more than to most
of their own way; and, notwithstanding
breach of agreements, drawing away their

people, and many high and strange carriages,

yet still using all fairness and love, hoping
by brotherly kindness, forbearance, and a
thorough reformation in the Church, at last to
have gained them.

CHRISTIAN LOVE. To be well-minded towards enemies, is among the heights of the Christian law, and an imitation of the Godhead.-Bacon.

CUSTOM. If it be hard to break any custom, much more a custom of sinning, which is so

But a still more disgraceful scene is now being acted in Scotland. cotland. Through the exertions of the beloved and venerable Dr. Chalmers, and the other Evangelical clergy of the Church of Scotland, a great number of new churches were erected before the disruption. With scarcely any exception, these were built and supported by those who now belong to the Free Church. These the Established Church is now trying to seize. Of some they have already got possession, but as the people have deserted them, the Established Church rather sees them empty and locked up than occupied by the people who have been wont to worship in them.

Assemblies lately in Edinburgh, a letter was sent from the Free Church to the Established Church, with "a proposal for referring to arbitration the questions which have recently been the subject of litigation in regard to chapels of ease and quoad sacra churches." This Christian course was however rejected by the Established Church, and in the reply not a word was said of the principle of equity, on which the proposal was based, but only reference to law"; "I'll have my bond." Well did every man in that house know, that, whatever Scotch law might be, Christian justice was against them.

The Free Church have resolved to apply to Parliament for protection; and a precedent for the interference of the Legislature has lately occurred in the case of our own Presbyterian Churches in England, the possession of most of which the Socinians were allowed (by the Dissenters' Chapels Bill) to retain, in order to avoid unseemly litigation. How much more ought these Scottish chapels to be secured to those Orthodox and Christian congregations, who built them, and are their rightful owners.

OBSERVANCE OF HOLY DAYS.

To the Editor of the English Presbyterian Messenger. SIR,-Will you give me a satisfactory answer to the question,-Why the Presbyterian Church never notices Christmas-day, Good Friday, or Easter-day in their services? Surely either day is of as vital an importance to the Christian as Sunday. If Christ had not been born, crucified, and, above all, had not risen again, "we should be most miserable;" and yet neither the Presbyterian nor any class of Dissenters notice either event in their sermons. I have asked why of some, and have been told, "because there is no order for such a thing in the Testament;" but that is very unsatisfactory, because the same reason would apply to services on week-days: there is no such think as a work of supererogation on such subjects. Is the reason, because there are services for those days in the Church of England, and therefore Dissenters will not copy them? I have heard regret expressed by very pious men among Dissenters, that those days are never noticed. I am sure you will oblige a great number of your readers by giving a satisfactory answer to my inquiry, and no one more than your obedient servant, A MEMBER AND SUBSCRIBER.

REPLY.

The reason why the Presbyterian Church does not observe these holy days, is simply because there is no authority for them in the Word of God. Our Church, as a truly Protestant Church, holds by the maxim, that the Bible is the only rule both of faith and practice. When Scripture ground is once left, there is no saying whither human tradition and human authority may carry us. The Lord in his infinite wisdom has appointed one day in seven specially for the commemoration of the works of the new creation, through Christ Jesus; and therefore on that day we commemorate them. But some men

think God's appointment insufficient, and that it must be supplemented by appointments of their own! The reference made by our correspondent to week-day services is not a case in point; for these are not enjoined with authority by the Presbyterian Church, by the Church of Rome and

as holy days are

sanctifying of it to give God praise particu-
larly for those two great blessings. Every
Lord's-day in the year, I think, there should
be a full and particular notice taken in our
prayers and praises of these two; as there is
by some Churches, of the one once a-year
upon Easter-day, and of the other once a-year
upon Whit-Sunday."

So much for the first part of our Corres-
pondent's inquiry, whether these days are not
of as vital importance as Sundays. As to the
vital importance of the events there is no
dispute among any classes of Christians; but
the vital importance of the days is quite
another question.

on

With regard to the supposition that the
Presbyterian Church has no services
these
days because the Church of England has
them, we can only say, that neither the An-
glican Church nor the Roman Church has
any influence on the usages of those Churches
which take their practices from the Word of
God alone. There are many good things
even in the Church of Rome, and many more
in the Church of England. What is good is
derived from the Bible, and what is bad is
added to or altered from the Bible. The
Presbyterian Church seeks to act on the
apostolic maxim, "prove all things, hold fast
that which is good." At the same time, the
experience of other Churches may be useful
either for warning or for guidance. If we
see a traveller before us stepping into a filthy
puddle, we surely will avoid that path in
order to keep on dry and clean ground;
especially when he has got into the mess by
leaving the plain route laid down in his guide-
book. So when we witness the scenes of riot
and dissipation and wickedness at Whitsun-
week or Easter-week, and other English
ecclesiastical holy day times, and the still more
degrading fêtes of Roman Catholic countries,
we all the more admire the wisdom of the
Presbyterian Reformers who abolished the
observance of what was liable to so much
abuse. Not that the abuse of a thing is any
argument against it; we refer to these effects,
not as arguments, but as historical illustra-
tions of the evil of departing from Scripture

usage and rule, even with the best motives.
Other bad effects of these holy days we
might mention, such as their influence on
Sabbath observance; it being notorious, that
in countries where the Church has appointed
its holy days the Lord's-day is most despised
and profaned.

HOLY DAYS.

SOME Christians to the Lord regard a day,
And others to the Lord regard it not.
Now, though these seem to choose a different way,
Yet both at last to one same point are brought.

He that regards the day will reason thus:
"This glorious day our Saviour and our King
"Performed some mighty act of love for us;
"Observe the time in mem'ry of the thing."

Thus he to Jesus points his kind intent,
And offers prayers and praises in his name.
As to the Lord alone his love is meant,

The Lord accepts it. And who dares to blame?

For though the shell indeed is not the meat,
'Tis not rejected when the meat's within.
Though superstition is a vain conceit,
Commemoration surely is no sin.

He, also, that to days has no regard,

The shadows only for the substance quits,
Towards the Saviour's presence presses hard,
And outward things through eagerness omits.

For warmly to himself he thus reflects:
"My Lord alone I count my chiefest good;
"All empty forms my craving soul rejects,
"And seeks the solid riches of his blood.

" All days and times I place my sole delight
"In Him, the only object of my care;
"External shows for his dear sake I slight,
"Lest aught but Jesus my respect should share."

Let not the observer, therefore, entertain
Against his brother any secret grudge:
Nor let the non-observer call him vain;

But use his freedom and forbear to judge.
Thus both may bring their motives to the test;
Our condescending Lord will both approve.
Let each pursue the way that likes him best;
He cannot walk amiss, that walks in love.

ALARM TO PROTESTANTS.

To the Editor of the English Presbyterian Messenger.

MY DEAR SIR, It is written that "if the
watchman seeth the sword coming upon the
land, and blow the trumpet, and warn the
people; then whosoever heareth the sound of
the trumpet and taketh not warning, if the
sword come and take him away, his blood
shall be upon his own head. He heard the
sound of the trumpet, and took not warning,
his blood shall be upon himself. But he
that taketh warning shall save his soul.

But if the watchman see the sword come,
and blow not the trumpet, and the people be
not warned: if the sword come and take any
person from among them, he is taken away
in his iniquity, but his blood will I require at
the watchman's hands."
He who thus
forewarns the sentinels of Messiah's army is

Let it be noted, that in all this we are the LORD OF HOSTS-THE RIGHTEOUS

speaking only of the public enjoining of these
days, and their use by the Presbyterian
Church, as a Church. To their observance

the Church of England. The Scripture enjoins by our members as private Christians we the frequent assembling of ourselves toge- have not the slightest objection. The Bible

JUDGE. The sword has already come down with terrific power on places where the triumphs of the truth were glorious: there is reason to fear that the British Government is so swayed by Popish influence that they which they may probably act, has been avowed to me by her Majesty's Secretary of State for Foreign affairs, I feel that it is my be shed and the souls that may be lost if this principle be established without opposition or remonstrance. I therefore beg that you will give these pages a place in the "Presby

ther, and exhorting one another, and so much is clear upon this point: "One man esteemeth intend to allow further outrages against the more as we see the day approaching. one day above another: another esteemeth Protestant Missions, and, as the principle on The apostles and early Christians did so daily; every day alike. Let every man be fully perbut this is a very different matter from ap- suaded in his own mind. He that regardeth pointing other days for celebrating the great the day regardeth it unto the Lord; and he blessings of redemption for which the Lord's- that regardeth not the day, to the Lord he duty to sound the alarm, that I may not be day, or the Christian Sabbath, has been doth not regard it." (Rom. xiv. 5, 6.) "Let responsible to Jehovah for the blood that may specially set apart. This is well put by that all things be done unto edifying." So far sound old English Presbyterian, Matthew from objecting individually to referring to Henry, in his Commentary on Acts ii. 1:- these subjects in the pulpit, it is our own

The day of Pentecost happened on the first

practice to select the lessons and text for

day of the week, which was an additional
honour put on that day, and a confirmation
of it to be the Christian Sabbath, the day
which the Lord hath made, to be a standing
memorial in his Church of those two great
blessings-the resurrection of Christ, and the We subjoin some lines by Joseph Hart,

special notice on such days, and that simply terian Messenger.
because from the calendar and customs of the
country, the minds of many being necessarily
directed in one way, it is well to turn any

passing occasion to use and application.
written about a hundred years ago, which

pouring out of the Spirit, both on that day of
the week. This serves not only to justify us will show to our correspondent that a Dis-

in observing that day under the style and title of the Lord's-day, but to direct us in the

senting minister can think liberally and write
sensibly, even on the subject of

The Inquisition long held its reign of darkness and terror in Portugal, and Popish priests could imprison, torture, or burn those who dared to doubt any of their doctrines, or who refused to observe any of their vain ceremonies. But, after ages of religious despotism, the natives of Portugal were at length set free. The Inquisition was abolished. It was made an article of the

« السابقةمتابعة »