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The time afforded for private communing is often very short. The minister is only silent while the bread and the wine are being carried round, and this may not occupy ten minutes out of the time which is spent at the table. Silence is impressive at such a season, even to those who are not communicating, and it might be well if the period of silence were more lengthened. Instead of dispensing

the wine in immediate succession to the bread, so that most of the communicants hear the words, "In like manner, after supper," &c., before the bread has reached them, might it not be well for the minister to sit down, as is the practice in some congregations, after he has given away the bread, and remain silent till all had partaken thereof, then proceeding with the remaining part of the service, the handing round of the wine? This would allow the longing communicant double the usual time for private meditation, and the effect of such long silence on the general audience might be salutary rather than otherwise. And the time thus consumed might, with advantage, be taken from that occupied by the logical dissertations to which the communicant is sometimes called to listen.

The subject of a communion address ought to be encouraging rather than otherwise. When communicants are seated at the table, it is not then the time to tell them they ought not to have been there; neither is it right to occupy the time in warning them against the temptations to which they may expect to be exposed when they again mix with the world. The conversation at an earthly feast does not turn on the hunger and privation that may be endured by the guests at some future period. The language employed ought to be scriptural. A series of plain and suitable texts or passages from the Bible, stated with a few words to connect them together, might constitute an address to communicants on which a blessing might be asked and expected; and such was the character of the addresses given by Presbyterian ministers at one period of the Church's history. D. G.

Biography.

MEMOIR OF THE REV. JOHN COTTON, B.D., OF BOSTON.

HIS EPITAPH.

"A LIVING, breathing Bible, tables where

Both covenants at large engraven were;

Gospel and law in 's heart had each its column,

His head an index to the sacred volume;

His very name a title-page; and next,
His life a commentary on the text.
Oh, what a monument of glorious worth,
When, in a new edition, he comes forth!
Without errata, may we think he'll be
In leaves and covers of eternity."

[WE commenced the year with a sketch of Dr. Archibald Alexander, one of the patriarchs of American_Presbyterianism, and whose recent loss our Transatlantic brethren still deplore. To our readers it may be an interesting contrast if we carry them back into the early days of New England piety. This we are enabled to do by the kindness of one of our elders, who has recently visited the United States, and who has prepared for us the following sketch of a pilgrim father.]

JOHN COTTON was born at Derby, 4th December, 1585, and admitted into Trinity College, Cambridge, at the age of thirteen years. Proficiency in his studies early procured him an invitation to Emanuel College, where he became head lecturer and catechist, and was so thoroughly master of the Hebrew language as freely to converse in it; he was also an adept in Greek and Latin.

At the commencement of his College career he pursued his studies for the ministry with indifference, if not repulsive feelings, until he was aroused by the forewarnings of the famous Rev. William Perkins; but so strong was his enmity against vital godliness, that he even rejoiced when delivered, by this good man's death, from his

heart-searching ministry. The remembrance of this afterwards caused him poignant grief. Under the ministry of the excellent Dr. Sibbs, Mr. Cotton was at length brought to a saving knowledge of the truth; and having adopted the doctrinal views of Calvin,-when called upon to preach at St. Mary's Church, and when the wits of the various Colleges expected a mere elegant oration or learned essay, he delivered a discourse upon repentance, so judicious and impressive as to be instrumental, under God, in the conviction of many of them; and, amongst others, in the conversion of the celebrated Dr. Preston, then Fellow of Queen's College, and which was followed by great intimacy between them.

In 1612, Mr. Cotton settled in Boston, Lincolnshire, and continued in the faithful discharge of the arduous duties of the ministry there for twenty years; effecting so extensive a reformation among the people, that supersition and profaneness were nearly extinguished, and practical religion abounded in every corner of the town; but after the government of the English Church had come into the hands of Laud, divisions arose in his parish, and a dissolute fellow having informed against him and his people for not kneeling at the Sacrament, Mr. Cotton was thereupon cited before the High Commission :-he concealed himself for a time in London, to escape being sent to gaol, or suffering a worse fate; and great intercessions were made for him by the Earl of Dorset and others, but all to no purpose. This worthy Earl sent him word, "That if he had been guilty of drunkenness or uncleanness, or any other such lesser crime, he could have obtained his pardon; but as he was guilty of Nonconformity and Puritanism, the crime was unpardonable. Therefore," said he, “you must fly for your safety."

Upon leaving Boston, Dr. Anthony Inckney, afterwards Master of St. John's College, Cambridge, and who had for some time been Mr. Cotton's assistant, became his successor in the pastoral office. Dr. Inckney was himself silenced in 1662; he entertained through life the highest regard for his predecessor, and styles him, "the ever-to-be-honoured Mr. Cotton;" and "calls to mind those most comfortable days, in which he enjoyed the happiness of joint ministry with so able and faithful a guide."

During Mr. Cotton's stay in London, he held a conference with several eminent ministers, who brought forward all their arguments in favour of Conformity. He gave them his arguments for Nonconformity, with his reasons for leaving the country, rather than conform to the ecclesiastical impositions. In the end, instead of bringing Mr. Cotton to embrace their views, they all espoused his opinions, and from that time Mr. (afterwards Dr.) Thomas Goodwin, Mr. Philip Nye, Mr. John Davenport, Mr. Henry Whitfield, and some others, became avowed Nonconformists.

Shortly after this, Mr. Cotton proceeded to America, and was accompanied by Mr. Thomas Hooker and Mr. Samuel Stone; they reached Boston, Massachusetts, on the 4th of September, 1633; causing," says an American narrative, "the people to rejoice in the arrival of three great necessities, viz., Cotton for clothing, Hooker for fishing, and Stone for building."

On the 10th of October, 1633, Mr. Cotton was settled as colleague to the Rev. John Wilson, who was the first minister of the first Church in Boston, where for nineteen years he was distinguished in literature and theology no less than by his moral worth; and, it is said, he was more useful than any other person in the settlement of the civil as well as the ecclesiastical polity of New England. He continued to hold a friendly correspondence with many persons of distinction in England, among whom was the Protector, Oliver Cromwell, one of whose letters, written in his own hand, dated the 2d of October, 1652, is as follows:

“To my esteemed Friend, Mr. Cotton, Pastor of the Church at Boston, in
New England.

"WORTHY SIR, AND MY CHRISTIAN FRIEND, I received yours a few dayes since. It was welcome to me, because signed by you, whome I love and honour in the Lord: but more to see some of the same grounds of our actinges stirringe in you, that have in us to quiet us to our worke, and support us therein, which hath had greatest difficulty in our engagement in Scotland, by reason wee have had to do with some whoe were (I verily thinke,) Godly; but, through weaknesse and the subtiltye of Satan, involved in interests against the Lord and his people. With what tendernesse wee

have proceeded with such, and that in sinceritye, our papers (which I suppose you have seen) will in part manifest, and I give you some comfortable assurance off.

"The Lord hath marvellously appeared even against them; and now, again when all the power was devolved into the Scottish kinge and malignant partye, they invadinge England, the Lord rayned upon them such snares as the inclosed will show, only the narrative is short in this, that of their whole armie, when the narrative was framed, not five of their whole armie returned. Surely, Sir, the Lord is greatly to be feared as to be praised. Wee need your prayers on this as much as ever; how shall we behave ourselves after such mercyes? What is the Lord a doeinge? What prophecies are now fulfillinge? Who is a God like ours? To know his will, to doe his will, are both of him.

"I tooke this libertye from businesse to salute this in a word: Truly I am ready to serve you, and the rest of our brethren, and the Churches with you. I am a poor weake creature, and not worthye of the name of a worme; yet accepted to serve the Lord and his people. Indeed, my dear friend, between you and me, you knowe not me; my weaknesses, my inordinate passions, my unskillfulnesse, and every way unfitnesse to my worke; yett the Lord, who will have mercye on whome he will, does as you see. Pray for me. Salute all Christian friendes, though unknown. "I rest your affectionate friend to serve you,

"O. CROMWELL."

Mr. Cotton's appearance was peculiarly impressive, his complexion clear, and his hair, which in youth was brown, had in more advanced years become perfectly white; his eye could flash with the keenest rebuke, or beam with the warmest benevolence; his voice was clear and audible, being heard distinctly in the largest hall; he was remarkable for modesty, humility, and good nature; and though often insulted by angry men, he never expressed the least resentment. A conceited, ignorant man once followed him home after sermon, and with frowns told him that his preaching was become dark or flat; to whom he meekly replied, "Both, brother; it may be both: let me have your prayers, that it may be otherwise."

At another time, being insulted by an impudent fellow in the street, who called him an old fool, Mr. Cotton replied, "I confess I am so. The Lord make thee and me wiser than we are, even wise unto salvation." He was an early riser, and generally devoted twelve hours of the day to study, and wrote many of his sermons with great care; he must frequently however have preached extemporaneously, and his friend, Dr. Inckney, says, "How able a workman he was, who could preach, so as he did, with such short notes, and them usually written after he had preached them. So mightily assistant was God to him, and so happy a hand had he, that had such a sudden, but happy stroke, whilst speaking, so accurately to lay on the live colours, and to complete the piece, of which there was nothing more than these first lineaments in his fore preparations.'

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Mr. Cotton being invited to preach to the students of Harvard University, in crossing the ferry for that purpose upon a bleak and stormy day, caught a cold, from which he never recovered. He had often expressed a wish not to outlive his work; and having set his house in order, and taken a solemn leave of the magistrates and ministers of the colony, who came to see him in his sickness, he died on the 23d of December, 1652, “an effective and revered shepherd, and was mourned for by his people as if they could not be comforted." Mr. Cotton's youngest daughter married the Rev. Increase Mather, D.D., who was settled as pastor of the Old North Church, in Boston, on the 27th May, 1669; and on the 13th of May, 1684, he was succeeded by his son, the well-known Cotton Mather, D.D.

Of Mr. Cotton's works, we have before us an Exposition of the Book of Ecclesiastes, and an Exposition of the Book of Canticles, both published by Dr. Inckney, and printed in London, the one in 1654, the other in 1655. He produced sixteen other works upon various subjects.

The Rev. John Wilson, A.M., before referred to, was born at Windsor, and educated at King's College, Cambridge, where he obtained a Fellowship, but was deprived of it for nonconformity. In 1630, he came to America, and first preached under a great tree in Charlestown, one mile north of Boston, and the same year was ordained minister of the first Church there. His character has been given as follows: "He led an amiable and spotless life; his heart was full of compassion for the dis

tresses of his fellow-men, and his purse was continually contributing to the relief of the needy; he was an humble and consistent Christian, anxious to do all the good in his power, through the whole measure of his long and important career, and was greatly beloved by the multitude residing in his vicinity." He died on the 7th of August, 1667, at the advanced age of 79 years.

Miscellaneous Papers.

HISTORY OF THE PRESBYTERIAN CONGREGATION OF LOWICK.

BY THE REV. JOHN FRASER.

Or the noble band of 2000 ministers | linn of approaching danger. In such a who, in 1662, became Nonconformists locality Luke Ogle preached for a time in in England, a very small proportion was the days of persecution. to be found in the northern parts of Northumberland. Almost all the ministers of parishes in this district conformed to the arbitrary enactments of the time. In Berwick-on-Tweed alone was there

one

"Faithful found,

Unshaken, unseduc'd, unterrified." This faithful minister was Luke Ogle, a strict Presbyterian, who resigned his situation when the iniquitous law of Uniformity was passed. For some time he seems to have been forced to preach in secret, for fear of persecution. As he had property in Bowsden, near Lowick, he appears to have resided there for a season, preaching as opportunity was furnished to him. He ministered in the Word at Lowick, Barmoor, Bowsden, (Woodend) Rowten Linn. It is handed down by tradition that the congregation frequently assembled in this latter place. The appearance of it indicates that the times must have been troublous when a congregation would assemble there for worship. The only recommendation it possesses is its being so retired and concealed from public view. The face of a perpendicular rock of considerable height, over which a small rivulet is precipitated, forms one side of this linn-the name given to a capacious hollow, to which the access is by no means easy in any place, as the descent is very precipitous even on the sides where the bare rock does not

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His principles may be inferred from the nature of the trials to which he was subjected. He was suffering for conscience' sake, as he refused to admit any regulations in the Church of Christ but such as were founded on the Word of God. The Westminster Standards had been completed a few years before he was driven from his charge. These he adopted, believing them to be in accordance with the Scriptures of truth. He was suffering, because he maintained that Christ should rule in his own house, and the law of the house he maintained was to be found only in the Word of God.

The good seed sown by Luke Ogle sprang up and bore fruit. A congregation was formed and kept together, assembling at length at Barmoor, about a mile from Lowick.

In 1670, cruel and arbitrary laws were enacted in Scotland against conventicles and field-preachings. In consequence of these enactments, several godly men were compelled to leave their native kingdom, and seek for opportunities of preaching the Gospel elsewhere. One of these, Mr. William Bird, to avoid the raging persecution in Scotland, came to Northumberland. After officiating for a time to the small congregation at Barmoor, they gave him a call to settle amongst them. This he did in 1672.

He continued to discharge his duties for nearly forty years, and died Dec. 12,

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limited, he was nevertheless enabled, by the good hand of his God upon him, to labour with faith and zeal; and in his worldly means he was materially assisted by influential relatives in the neighbour. hood, who willingly came to his assistance in the time of need. The character and principles of Mr. Bird may be judged of by the interesting fact that a close intimacy existed between him and the evangelical Thomas Boston, minister of Simprin, and author of the "Fourfold State.' Mr. Bird and he were accustomed to assist each other on sacramental occasions. When Mr. Boston was so much opposed by many who were nominally his brethren in the Establishment of Scotland, we can easily understand that his calling in the assistance of a Northumberland Presbyterian minister must have been from their having a community of feeling regarding the principles that many, alas! so much neglected at that time.

Mr. Bird's successor in office was his nephew, Mr. Edward Arthur. He was a person of very different habits and disposition from his uncle. His gifts as a public speaker, it would appear, were of no ordinary kind, and his pulpit exhibitions were universally admired. He soon, however, began to show too great a desire for secular pursuits, and by no means gave himself wholly to the work of the ministry. He had a farm at Barmoor; he became factor for the estates of Barmoor, Holburn, and Fenham. He kept a pack of hounds, an establishment of servants, and all the appendages requisite for the fashionable sportsman. Frequently a great part of the week was spent by him in the amusements of the hunting field.

neglect his proper duties so shamefully; obtaining an income by being factor on three estates, and wasting it upon hounds, horses, and field sports.

In 1743, Mr. Edward Hall was appointed pastor over the congregation at Barmoor. This was a faithful and zealous minister, and the congregation increased very much under his ministrations. The building in which they worshipped at Barmoor becoming too small, it was found that extending the old building would be as expensive as erecting a new one. Accordingly, upon obtaining, in 1746, a lease for sixty-one years of a small piece of ground in Lowick, from Sir Carneby Haggerstone, of Haggerstone, a Roman Catholic gentleman in the neighbourhood, a place of worship and a house for the minister were erected, the expense being defrayed by subscription. The congregation after this assembled for worship in Lowick, the site for the new place of worship having been obtained there, as being more central than Barmoor.

Mr. Hall continued to discharge his duties, zealously and successfully. His zeal was particularly ardent against errors in doctrine, or irregularity in outward conduct. He was respected till his death, which happened on the 12th July, 1780, in the seventieth year of his age, and thirty-seventh of his ministry.

Mr. Hall's successor was Mr. Gavin Wallace, who was ordained at Lowick, in March, 1781. He discharged his duties efficiently while he remained at Lowick, and was translated in 1793 to Nenthorn, near Kelso. Mr. Wallace was the father of the Rev. Ebenezer Bradshaw Wallace, the present highly-respected minister of the Free Church, Barr, in the Presbytery of Ayr.

Israel Craig was ordained in Lowick as successor to Mr. Wallace, in December, 1793. Mr. Craig had a long incumbency in Lowick, having lived to have a jubilee dinner a short time before his death. He had the satisfaction of preaching to a numerous body of Christians during his ministry. About the twenty-seventh year of his in

It would say little for the spiritual life of a congregation if they could submit to such conduct as this on the part of a minister. The congregation at Barmoor proved that the labours of their former godly ministers had not been in vain. They were displeased with Mr. Arthur's conduct, and remonstrated with him. He was warned also in another way, for, incumbency, he adopted active measures to consequence of his extravagant conduct, he soon got into embarrassed circumstances, and soon afterwards left his congregation, who had lost respect for him on account of his own unseemly conduct.

There does not seem to have been any superintending court to exercise Presbyterial authority at this time, else surely a minister would not have been allowed to

get a better building for the convenience of the congregation. The former place of worship had become decayed in some parts, and the wall required abutments to prop it. The long lease had expired, and the proprietor, a Roman Catholic, had laid a heavy rent on the congregation. For these various causes an effort was made to get a new place of worship. This

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