THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. may BY THE REV. J. M. M'CULLOCH, A.M., Minister of Kelso, Roxburghshire. This remarkable peculiarity in the structure of Holy Scripture must be designed to serve some important end. The all-wise Being, who has some useful purpose to serve even by so trivial a thing as the shape of a tiny flower, cannot be supposed to have adopted, without design, the indirect, in preference to the systematic, method of revealing his gracious will. Nor can it be either presumptuous or unedifying to inquire into the reasons and uses of a method of divine teaching so peculiar. EVERY attentive reader must have been struck | taught it, not abstractly, as a mere article of faith, with the indirect manner in which doctrine and but practically, as an illustration of the love of duty are revealed in the Holy Scriptures. Human God, or as a proof of the malignity of sin, or as wisdom would probably have suggested a syste- an incentive to gratitude and holiness. It is the matic treatise as the most appropriate form for a same with other Scripture truths. Whether it divine revelation. But instead of a single orderly be doctrine or duty, it is declared, not in a naked, treatise, the Bible consists of a series of inde- insulated form, but obliquely and incidentally, pendent works, composed by various authors, and here in a narrative of facts, there in the course of an characterised by great diversity of structure. In- argument, here as a thing to be presupposed, there stead of presenting the principles of our religion as a thing to be inferred,—now in plain and literal in the form of a scheme, it sets them before us terms, now under the veil of metaphor or allegory. in an irregular and incidental manner,-scattered here and there from one end to another of a collection of historical, devotional, prophetic, and epistolary writings. In a systematic work, you can refer to the very section where full information as to any given doctrine may be found: but you cannot do so with Holy Scripture. The given doctrine be detailed more largely in one book or in one chapter than in another; but the whole truth respecting it is not to be found in any single chapter, or even in any single book,-it is to be discovered only by "searching the Scriptures," and correcting the partial information of one portion by the fuller information of another. Nay, not only so, but "the truth," even where most fully revealed, is stated merely in an indirect and incidental form. I know not if a single instance can be produced of a doctrine announced in the shape of an abstract proposition. grand articles of our faith are all recorded; but they are not to be found in their naked form, as in human creeds and formularies; they are never introduced but in connection with something of a practical nature. If we are taught, for example, the doctrine of the Trinity, we are taught it, not in express terms, but incidentally, as in our Lord's commission to the apostles. If we are taught the doctrine of the atonement, we are No. 24. JUNE 15, 1839.—1d.] The I. We may begin by remarking a close analogy, in respect of structure, between the volume of inspiration and the book of nature. If you look into any scientific work on the vegetable kingdom, you find the whole of the plants which cover the earth," from the cedar of Lebanon to the hyssop on the wall," arranged and classified; you find each particular flower and tree occupying its appropriate place in the tribe to which it belongs; and you are struck, not more with the diversity, than with the beautiful regularity of the productions of nature. Yet go forth from your written botany to the living botany of the actual world,-to the fields, and forests, and mountains of nature,-and what do you find? A systematic arrangement of plants? a terrestrial surface di vided into formal compartments ? one appropriate [SECOND SERIES, VOL. I. to the oak, and another to the vine, and a third | to the lily of the field? Nothing of the sort The variegated face of nature is not marred by the stiffness of scientific distribution. Variety is the order of nature. Her bounties are scattered everywhere with an exuberant hand, as if she cared not for method, and rejoiced only in profusion. Now, what is this but a parallel to the distribution of divine truth in the Scriptures? The theologian compiles a system of divinity, just as the botanist compiles a system of botany; but the sources to which they must repair for their materials-the book of inspiration and the book of nature are alike characterised by an utter disregard to system. In this respect both books completely coincide, indicating thereby an identity of authorship, and proving that no objection can be brought against the structure of the Bible, which does not bear with equal force against the order of nature. II. Its unsystematic structure fits the Bible for its specific office in the Church, as the auxiliary of the Christian ministry. Had the written Word been designed to be the sole depository and teacher of saving knowledge, it might with advantage have taken the form of a systematic treatise. But, observe how unsuitable such a structure would have been for a book, which forms but one of two correlative engines of instruction, and whose province is not so much systematically to teach, as authoritatively to prove the Christian doctrine. The Christian who goes to the Bible, is presumed to enjoy the benefit of the public ministry, and therefore to be previously instructed in the rudiments of the Gospel. He goes to the Bible, not so much to learn a creed, as to be certified of its truth,-not so much to be made acquainted with the Gospel, as to be stirred up by way of remembrance. What, in these circumstances, is the kind of book best fitted to instruct him? Is it a system of divinity? or is it not rather such a book as the Bible? a book which deals in hints and covert allusions to truth, much more than in direct and formal statements? Put the Epistles of St. Paul into the hands of a man who has not enjoyed the previous instruction which the ministry of the Word is fitted to give, and, in all likelihood, these epistles will seem to him to be very disjointed and discursive compositions, and to contain little that is interesting, beyond the announcement of a few duties, and the discussion of a few points of primitive controversy. But let the same individual come to their perusal after he has received the necessary preliminary instruction, and they will be regarded by him in a very different light: they will assume a consistency and harmony, which will do much to commend them to his candid study, and an adaptation to his circumstances, both intellectual and moral, which will abundantly convince him of the propriety of their structure. To such a wellinformed reader, the unsystematic order of the Scriptures has the same charm which the seeming disorder of the heavenly bodies has to the astro nomical student who has acquired a correct idea of the true system of the world. The untaught observer may be perplexed and bewildered by the variety and apparent incongruity of the appearances which present themselves in the nocturnal sky: but the disciple of Newton perceives order in the seeming disorder, simplicity in the seeming complexity. The whole scenery of the starry heavens is, in his eyes, not an inextricable maze, but a theatre of order and beauty, fraught with admirable adaptations, and bright with traces of infinite wisdom. III. Its unsystematic structure tends to render the Bible an interesting book. gene Such lofty themes as the Bible necessarily discusses, such high and pregnant topics as the character of God, the scheme of mediation, the destiny of man,-must have imparted a holy charm to the work which unfolded them, whatsoever its style and structure. Nevertheless, it is undeniable, that the structure actually adopted is peculiarly fitted to do justice to these topics,-that it is just the kind of setting which is best suited to display the jewels to advantage. To render a work rally interesting, there must be variety and simplicity, qualities which are little compatible with the rigorous principles on which an abstract treatise must be composed, but which naturally belong to a book consisting, like the Bible, of intermingled narrative, and argument, and poem. Accordingly, is not the Bible, in point of fact, an interesting book-a most interesting book? nay, the most interesting of books? What one property does it want, that is fitted to make a book attractive to a well constituted mind? What species of composition is there, whereof it does not contain specimens, specimens of the rarest excellence? If narratives of events the most marvellous, conveyed in language the most unpretending, are interesting, they are here. If poetry of the highest order, in respect of both matter and style, is interesting, it is here. If appeals to the heart and conscience, distinguished alike by their animation and by their impressiveness, are interesting, they also are here. That man must be well versed in literature, who can produce from all its stores, ancient or modern, any thing to place by the side of the most striking passages of the Bible,any thing more touching than the history of Joseph, or more pathetic than David's lament over Jonathan, or more sublime than the prayer of Habakkuk, or more eloquent than Paul's defence before Agrippa! Though composed for an object infinitely higher, than any rhetorical one, this most excellent of books is as superlatively adapted to gratify a cultivated taste, as if it had been written expressly for that purpose. It is not only the most precious, but also the most delightful book in the world. IV. Its unsystematic structure also tends to make the Bible a practical book. It is obvious that much of the practical effect, not less than the attractiveness of truth depends, It is universally admitted, that success in secular pursuits is attainable only by such persons as are single in their aim and diligent in their efforts. It is, perhaps, less generally admitted, but equally certain, that the same law holds in the moral and spiritual world. Sacred knowledge, not less than secular, is to be acquired only by laborious research. Spiritual wealth, not less than the mammon of unrighteousness, is to be amassed only by the hand of the diligent. The grand object of ex view in this as in every other department of God's government of the world. Now, nothing can be conceived to fall in more exactly with this constitution of things, than the structure of the Bible. Consisting, as it does, of sixty-six different works; revealing, as it does, its sacred truths, not in an orderly, but in an oblique manner; Holy Scripture plainly requires of him, who would collect its meaning, wakeful attention, and patient research. Its full import is not to be gathered, like that of a systematic compend, from a single continuous or cursory perusal. It must be read and re-read; book must be compared with book, passage with passage, precept with example, prophecy with fulfilment. He that would find its hidden treasures, must explore the whole length and breadth of the sacred territory. He must collect the details of the historians, and imbibe the spirit of the poets, and interpret the prophets, and sit at the feet of the apostlescollecting from each his peculiar revelations, and collating the whole into one harmonious body of heavenly truth. In a word, there is a constant call for vigilant attention-an incessant demand on the exercise of patience, discrimination, and candour. upon the shape in which it is presented. A logi- | cal statement of the Christian doctrines, relative to the person, character, and sufferings of Christ, cannot possibly impress the heart, and actuate the conduct, in the same degree as a historical view of the same truths in the simple and touching manner of the evangelists. A formal directory of Christian duty cannot possibly commend holiness to our practice so effectually as the method of teaching by example, which pervades the Old and New Testaments. But the miscellaneous struc-ercising and training our moral nature is kept in ture does more than exhibit doctrine in the shape of fact and duty through the affecting medium of example. It brings it to pass, that wherever doctrine is taught, it is taught in connection with the duties which flow from it, and that, wherever duty is taught, it is taught in connection with the motives which lead to its performance. Thus the great mystery of the incarnation is introduced by Paul, in his Epistle to the Philippians, not as a mere doctrine, but as affording a pattern of humility and condescension; "Let this mind be in you which was also in Christ Jesus who, being in the form of God, and thinking it no robbery to be equal with God, yet made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." In like manner, the doctrine of atonement by the death of Christ is introduced by Peter, not in an abstract form, but in connection with the practical effect it ought to produce: "Who his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness." On the same principle, duty, instead of being set forth in an insulated form, is taught in connection with some motive fitted to enforce it. Thus inculcating the duty of reverence for age, the sacred writer does not think it enough to record the divine command, he adds a solemn sanction, "Thou shalt rise up before the hoary head, I am the Lord." In the same manner the duty of husbands to love their wives, is illustrated and enforced by reference to a grand Christian doctrine; "Husbands, love your wives, even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it." But it is superfluous to multiply examples. Every where truth is exhibited in connection with its occasion and ends; duty, in connection with the grounds and reasons of it. Every thing wears a practical aspect. The pious reader is insensibly led to associate every successive acquisition in sacred knowledge with something that bears on his practice. And by the time he has so fully searched the Scriptures, as that "the word shall dwell in him richly in all wisdom and spiritual understanding," it shall scarcely be possible for him, such is the felicitous structure of the Holy Book, to think of a doctrine apart from its correspondent duties, or of a duty apart from the principles by which it is enforced. V. Its peculiar structure tends, finally, to fit the Bible for its grand use as an instrument of moral training. Nor ought it to pass without special notice, that of all books the Bible is, from this peculiar structure, the best fitted to test the state of men's hearts, and discipline their wills. The diversity, of opinion as to the import of particular passages, which has ever obtained among the learned, furnishes conclusive proof that no mere research, however laborious-no mere diligence, however untiring-can of themselves qualify a man to collect the divine mind and will from the Scriptures. The single eye, the pure intention, the good and honest heart, necessary to success in secular pursuits, are indispensable here. Such is the constitution of God's Word, that it must ever remain essentially a sealed book to all but those who study it with a sincere desire to know and follow the will of its Author. The smallest bias against the truth, forms, as it were, a film, which excludes, or at least a distorting medium which discolours, the light reflected from the sacred page: nor can a man succeed in eliciting its treasures, excepting in the degree in which he is humble, teachable, single-minded, and on his guard against the unseen but powerful influence of sinful passions and prejudices. Of Bible knowledge, more than all other knowledge besides, does the maxim of the wise man hold true, "Evil men understand not judgment; while they that seek the Lord un- | of Ayr. The accounts given of his piety, his derstand all things." "THE THINGS WHICH ARE SEEN ARE TEMPORAL." perseverance and success in prayer, are such as almost to exceed belief in this lukewarm age; but the incidents recorded in illustration of this, belong rather to the province of the biographer. The [Verses written on visiting an ancient seat of the once powerful following, however, may be quoted as being, if not Earls of C in Angus-shire.] THUS fadeth all the pride of man below! Those lofty towers, now mould'ring in decay, Once mocked the rage of each assailing foe, And poured destruction on his proud array. Those halls, where barons bold and ladies gay, Even Scotland's noblest, swelled the festive train, While deeds of glory waked the minstrel's lay, And hearts beat high responsive to the strain, The sad remains of strength and grandeur yet retain. But nature's weeds usurp the lonely hall, And there the wild flower lifts its lowly head, And the dark pelitory climbs the wall, In days of yore with blazoned tap'stry spread, Where youthful chiefs their sires' achievements read, And sighed for fame, and rushed to high emprise. Who now will tell the story of the dead? "Their names are lost," an aged swain replies, These courts at noon the trembling children flee, The midnight moon hath shed her solemn light, Whose battlement, by time and tempest worn, O'erlooks the mould'ring pile, and gaze around and The solemn scene with calm expansive eye; And "Why," she cries, "immortal spirits, why "And there are palaces of pure delight, Whose stable bulwark is salvation strong While on his glory face to face they gaze, SKETCHES OF EJECTED MINISTERS WHO PART OF THE SEVENTEENTH CENTURY. BY THE REV. THOMAS M'CRIE, Edinburgh. My readers will recollect the six ministers who were tried for high treason at Linlithgow, and banished, for having held an Assembly at Aberdeen in 1605. Among these worthy sufferers in the cause of Christ and his royal prerogative as King of Zion, the most remarkable was Mr John Welsh. He was by birth a gentleman, his father being laird of Collieston, an estate in Nithsdale; and he was settled as minister, first of Selkirk, and afterwards a better attested, at least a more easily credited narrative. In France, the country of his exile, Mr Welsh applied himself with such assiduity to the study of the language of the country, that he was able, in the course of fourteen weeks, to preach in French, and was chosen minister to a Protestant congregation in the town of St Jean d'Angely. War having broken out between Louis XIII. and his Protestant subjects, this town was besieged by the king in person. On this occasion, Welsh not only exhorted the inhabitants to a vigorous resistance, but mounted the walls, and rendered his personal assistance to the garrison. The king was at length admitted into the town on a treaty, and being displeased that Welsh preached during his residence in it, sent the Duke d'Espernon, with a company of soldiers, to take him from the pulpit. When the preacher saw the duke enter the church, he ordered his hearers to make room for the marshal of France, and desired him to sit down and hear the Word of God. He spoke with such an air of authority, that the duke involuntarily took a seat and listened to the sermon with great gravity and attention. He then brought Welsh to the king, who asked him how he durst preach there, since it was contrary to the laws of the kingdom for any of the reformed to preach in places where the court resided. "Sir," replied Welsh, "if your majesty knew what I preached, you would not only come and hear it yourself, but make all France to hear it; for I preach not as those men you use to hear. First, I preach that you must be saved by the merits of Jesus Christ and not your own; and I am sure your conscience tells you, that your good works will never merit heaven. Next, I preach that as you are king of France, there is no man on earth above you. But these men whom you hear, subject you to the Pope of Rome, which I will never do." Pleased with this reply, Louis said to him, "He bien, vous seriez mon ministre," ("Very good, you shall be my minister,") and addressing him by the title of father, assured him of his protection. He was as good as his word; for in 1621, when the town was again besieged, he gave directions to take care of his minister, and he was safely conveyed with his family to Rochelle. Having lost his health, and the physicians having informed him that his only chance of recovery was by returning to his native country, Mr Welsh ventured in the year 1622, to come to London; and his wife, who was a daughter of the celebrated John Knox, having obtained access to James, petitioned him to allow her husband to return to Scotland. On this occasion, the following singular colloquy took place. The king asked her who was her father. She replied, "John Knox.""Knox and Welsh!" exclaimed he, "the devi never made such a match as that." "It's right like, Sir," said Mrs Welsh," for we never speired his advice." He then asked her how many children John Knox had left, and if they were lads or lasses. She said, three, and they were all lasses. “God be thanked!" cried the king, lifting up both his hands," for an they had been three lads, I had never bruiked my three kingdoms in peace!" She again urged her request that he would give her husband his native air. "Give him his native air," replied the king, "give him the devil!" "Give that to your haughty courtiers," said she, offended at his profaneness. He told her, at last, that if she would persuade her husband to submit to the bishops, he would allow him to return to Scotland. Mrs Welsh, lifting up her apron, and holding it towards the king, replied, in the true spirit of her father, "Please your majesty, I'd rather kep his head there!" Welsh languished a very short time in London, having been released from his sufferings by death, in May 1622.* All who have read the History of Scotland, are acquainted with "the Gowrie Conspiracy," an enigma in the life of James VI. which still seems to defy solution, and is involved in as much mystery as it was at the time of its occurrence. The story is so full of glaring improbabilities, that one cannot help sympathising with the opinion of Sir Thomas Moncreiff, who, on meeting the king near the bridge of Earn, on his return from Perth, the scene of the tragedy, and after hearing his account of the affair, is said to have replied, "May it please your majesty, it is a strange story indeed, if it be true." Nothing throws so much suspicion on the king's account of this conspiracy, as his extreme anxiety to have it to be believed, and his unrelenting spite at any who whispered the smallest doubt of its truth. On his return to Edinburgh, Monday, 11th August, 1600, the king went to the market cross, accompanied with some of the nobility, where his minister, Patrick Galloway, preached a sermon to the people convened about the cross, in which he endeavoured to persuade them that Gowrie and his brother had verily conspired the king's death, and were slain in the execution of the enterprise; and the king himself, rising up after him, made a harangue to the same purpose. He also caused a narrative of the affair to be published; but in spite of all his efforts, the clergy as a body, and not a few of the laity, persisted in their incredulity. Incensed at their conduct, the king summoned the ministers into his presence, and partly by arguments, partly by threats, they were all convinced or silenced, except Robert Bruce, who steadily refused to acknowledge himself persuaded of the guilt of Gowrie, and against whom his majesty was pleased to maintain his own veracity by the unanswerable arguments of deprivation and banishment. Robert Bruce, who has been thus introduced to us, was a noble character, and deserves a more lengthened notice. He was second son to the laird of Airth, from whom he inherited the estate of M'Crie's Life of Knox, vol. ii., p. 271-274. Kinnaird. In his youth he was educated with the view of his becoming a lord of session; but his conscience was so deeply impressed with an inward call to the ministry, that he could get no rest till he was permitted to attend the divinity lectures of Andrew Melville, at St Andrews; and on one occasion, in conversation with James Melville, alluding to the conflict of mind through which he had passed, he said, "before I throw myself again into such torment of conscience, as I have had in resisting the call to the ministry, I would rather choose to walk through a fire of brimstone, though it were a mile in length." With all his fervency, however, such was his humility, that when a preacher he could not be prevailed upon to enter upon the ministry, until he was, as it were, entrapped into it. At a sacramental occasion in Edinburgh, in the church to which he was afterwards called, one of the ministers desired him to sit beside him while serving a table; and having left him, as if for a little, he sent word to Mr Bruce, who was still sitting opposite the elements, that unless he served the rest of the tables, the work behoved to stop. The eyes of all were fixed on him,-many requested him to supply the minister's place: and Bruce thinking he had been seized with a sudden illness, proceeded with the services, in a manner which produced a most unprecedented effect on all present. Having thus commenced, he continued to discharge the duties of the ministry; and sometime afterwards, when the commissioners for the Church would have had him submit to be ordained by the imposition of hands, Bruce, with characteristic spirit, refused to submit to the ceremony, on the ground that it would imply that his former ministry had been unlawful. In 1590, King James had such a high opinion of him, that when he went to bring home his queen from Denmark, he nominated him an extraordinary counsellor, an office which Bruce discharged so well, that his majesty declared "he would be obligated to him all his life." The heroic independence and unbending rectitude of Bruce's mind, were never more strikingly displayed than in his conduct and sufferings in regard to the Gowrie conspiracy. Being recalled from France after his banishment, he signified that his doubts were in a great measure removed, but still refused to give a public profession of his faith in the king's story, or to make the humiliating submission which was enjoined. He had never, he said, refused to do the duty of a subject; but to utter in the pulpit, under the authority of his office, any thing of which he was not fully persuaded, he was not at liberty. "I have a body and some goods, (continued he) let his majesty use them as God shall direct him. But, as to my inward peace, I pray his majesty, in all humility, to suffer me to keep it. Place me where God placed me, and I shall teach as faithful and wholesome doctrine to the honour of the magistrate, as God shall give me grace. But to go through the country and make proclamations here and there, will be counted either a beastly fear, or a beastly flattery; and in |