this finely ornamented column completed. Stung with envy at this proof of the superior ability of his apprentice, he struck him a blow with his mallet, and killed him on the spot. Upon the architrave uniting the Prentice's Pillar to a smaller one, is the following sententious inscription from the book of Apocryphal Scripture, called Esdras ;-" Forte est vinum, fortior est rex, fortiores sunt mulieres; super omnia vincit veritas." Beneath the Chapel lie the Barons of Roslin, all of whom, till the time of James VII, were buried in complete armor.*

The mouldering ruin of Roslin Castle, with its tremendous triple tier of vaults, stands upon a peninsular rock overhanging the picturesque glen of the Esk, and is accessible only by a bridge of great height, thrown over a deep cut in the solid rock, which separates it from the adjacent ground. This Castle, the origin of which is involved in obscurity, was long the abode of the proud family of the St. Clairs, Earls of Caithness and Orkney. In 1544, it was burnt down by the Earl of Hertford; and, in 1650, it surrendered to General Monck. About sixty or seventy years ago, the comparatively modern mansion, which has been erected amidst the ruins of the old castle, was inhabited by a genuine Scottish laird of the old stamp, the lineal descendant of the high race who first founded the pile, and the last male of their long line. He was captain of the Royal Company of Archers, and Hereditary Grand Master of the Scottish Masons. At his death, the estate descended to Sir James Erskine St. Clair, father of the present Earl of Rosslyn, who now represents the family.

* This circumstance, as well as the superstitious belief that, on the night before the death of any of these barons, the chapel appeared in flames, is beautifully described by Sir Walter Scott, in his exqui site ballad of Rosabelle:

The neighboring moor of Roslyn was the scene of a celebrated battle, fought 24th February, 1302, in which the Scotts, under Comyn, then guardian of the kingdom, and Simon Fraser, attacked and defeated three divisions of the English on the same day.*

In 1643, the "Solemn League and Covenant" was established, and formed a bond of union between Scotland and England. It was sworn to and subscribed by many in both nations; who thereby solemnly abjured popery and prelacy, and combined together for their mutual defense. It was approved by the parliament and Assembly at Westminster, and ratified by the General Assembly of Scotland in 1645. In 1650, Charles II declared his approbation both of this and the national covenant by a solemn oath.

TRIAL AND EXECUTION OF THE MARQUIS OF ARGYLE.

The Marquis of Argyle, who had been sent down from London in the preceding December, and lodged in the castle of Edinburgh, was brought to trial before the Parliament on the 13th of February. His indictment consisted of fourteen articles, which were made up of slander, perverted matters of fact, and misrepresentation. Among other crimes which were laid to his charge, were the following:-That he called the convention of estates in 1643; that he entered into the solemn league and covenant with England; that he inflicted cruelties on the royalists in the north; that he opposed the engagement; that he clogged his majesty's invitation in 1649 with unjust limitations; and that he complied with the usurper Cromwell. Argyle having expressed his satisfaction at the king's restoration, meekly replied, that with Paul, in another case, he might say, the things alleged against him could not be proved; but this he confessed, that in the way allowed by solemn oaths and covenants, he served his God, his king, and country; and that, though he had failings common to all who were engaged in public business, yet he thanked God that he was able to show the falsehood of every charge brought against him. He was allowed first till the 5th of March, and ultimately till the 9th of April, to give in his defenses. These he produced on the day appointed, consisting of fifteen sheets of small print, in which, to any impartial judge, he triumphantly vindicated himself from the charges laid against him in the indictment. All was however of no avail. His blood-thirsty and avaricious judges (who expected to share in the spoil) sentenced him to be beheaded on the 27th of the month, and his head to be fixed on the end of the Tolbooth. When this sentence was pronounced, Argyle replied, that he had placed the crown on the king's head, who was hastening him to a better crown than his own; and he hoped God would bestow on his majesty a crown of glory. Although he requested a delay of only ten days till the king should be informed of his sentence, yet that was refused; and he was immediately taken away to the common jail, where he was met by the Marchioness. On seeing her, he said, “They have given me till Monday to be with you, my dear; therefore let us improve it." She, embracing him, wept bitterly, and in an agony replied, "The Lord will require it, the Lord will require it!" The Marquis having spent the Sabbath not only calmly, but cheerfully, in the solemn services of his Redeemer, his lady, at his own desire, took leave of him in the evening, after which he slept a few hours in the utmost tranquillity. On the day of his

execution, he dined with his friends precisely at twelve, with the greatest cheerfulness, and then, as his custom was, retired a little for secret prayer. Upon his opening the door, Mr. Hutchison said, "What cheer, my lord?' Good cheer, sir,” he replied; "the Lord hath again confirmed, and said to me from heaven, Thy sins be forgiven thee." When required to go down stairs, he called for a glass of wine, and asked a blessing upon it standing, and then said, "Now let us go; and God go with us. ." In taking leave of those in the room who were not to be with him on the scaffold, he said, "I could die like a Roman, but choose rather to die like a Christian. Come away, gentlemen, he that goes first, goes cleanest." When on the scaffold, he solemnly declared his innocence of having any hand in the late king's death; and then added, "I shall not speak much to those things for which I am condemned, lest I seem to condemn others. I wish the Lord to pardon them; I say no more. God hath laid engagements upon Scotland; we are tied by covenants to religion and reformation. Those that were then unborn are yet engaged; and it passeth the power of all the magistrates under heaven to absolve from the oath of God. These times are like to be very sinning or very suffering times, and let Christians make their choice." He then knelt down, when his head was struck from his body, and fixed on the Tolbooth, and his body given to his friends for interment.

TRIAL AND EXECUTION OF JAMES RENWICK.

James Renwick, one of the most upright, pious, and consistent of the Covenanters, was the last who publicly sealed with his blood that testimony, for adhering to which so many of his brethren had suffered death during the preceding twenty-seven years. This heroic martyr was but twenty-six years of age when he suffered. The following is extracted from a recent publication:

At length, however, this amiable and zealous Covenanter also fell into the hands of the persecutors. Having given in to the moderator of the meeting of ministers held the preceding year in Edinburgh, a paper against the indulgence, Mr. Renwick repaired to Fife, where, at the peril of his life, he preached the gospel to his countrymen till the last day of January. He then returned to the capital, and lodged in a friend's house on the castle-hill; but in consequence of the numerous spies who quartered in the city, he was soon found out, and a scheme devised for his apprehension. John Justice, a custom-house officer, who had been for some time on the alert, immediately proceeded to the house, and under pretext of searching for contraband goods, demanded admittance. On Mr. Renwick's attempting to escape by a back door, one of the party by whom the house was surrounded, struck him a blow on the breast, in consequence of which he fell, after having run to the head of the Cowgate, where he was seized and lodged in the guard-house.

He was several times examined in private before the council, and on the 3d of February he received his indictment to stand trial before the justiciary court. Among other charges, the following accusations were brought against him:-"That in consequence of having shaken off the fear of God and regard to his majesty's laws and authority, as well as having entered into the society of some rebels of most damnable and pernicious principles, and disloyal practices, he had taken upon him to be a preacher to these traitors, and had become so desperate a villain as openly to preach in the fields, declaiming against the king's authority, asserting that he was an usurper, and that it was unlawful to pay cess, but lawful for subjects to rise in arms and make war against him, and those commissioned by him; for which crimes he had been denounced and intercommuned, and a reward of one hundred pounds sterling offered for his apprehension; notwithstanding which, he had still persisted in his obstinacy, keeping conventicles in the fields, and requiring his hearers to come armed to these rendezvouses of rebellion," &c.

After receiving his indictment, his pious mother, who was permitted to visit him, having on one occasion asked what were his feelings in so trying a situation? "Since my last examination," replied Renwick, "I can hardly pray." Seeing her startled at his answer, he added, "I can hardly pray, being so much taken up with praising, and ravished with the joy of the Lord." "But how shall I look unto that head," said she, and these hands set up among the rest upon the ports of the city? I have so much of self, that I shall never be able to endure it." With a smile, he told her that she should never be called upon to endure such a trial; "for," said he, "I have offered my life to the Lord, and have sought that he may bind them up, that they may do no more; and I am persuaded that they shall not be permitted to torture my body, nor touch one hair of my head further."

On the 8th of February, he was placed at the bar of the justiciary court; and on his indictment being read, he was asked if he acknowledged the charges there brought against him. "All," he replied, "except where it is said, I have cast off all fear of God; that I deny; for it is because I fear to offend God and violate his law, that I am here standing ready to be condemned." He was then interrogated if he owned authority, and King James VII as his lawful sovereign? "I own all authority," replied the pri soner, "that hath its prescriptions and limitations from the word of God; but cannot own this ususper as lawful king, seeing, both by the word of God, such an one is incapable to bear rule, and likewise by

the ancient laws of the kingdom, which admit none to the crown of Scotland, until he swear to defend the Protestant religion, which a man of his profession could not do."

The base practice of the council in selecting for jurymen such as they knew would submit to be fined rather than serve, was resorted to in Mr. Renwick's case, a considerable number of forty-five being attached to principles for which he was arraigned. Fifteen were, however, at length obtained devoted to the cause of tyranny; and on the prisoner being asked if he objected to any of them, he replied, that he did not; but "protested that none might sit on his assize who professed Protestant or Presbyterian principles, or an adherence to the covenanted work of reformation." He was of course found guilty, and condemned to be executed in the Grassmarket on the Friday following. On being asked if he desired longer time, he replied, "It was all one to him; if it were protracted, it was welcome: if it were shortened, it was welcome; his Master's time was the best." With the view of inducing him to comply, he was however respited by the court till the 17th, but he steadily refused to make any concessions which in the smallest degree might be construed as a receding from his principles.

During the few days now allotted to him on earth, though his friends were denied all access to him, he was teazed and harassed both by papists and prelates. Bishop Paterson, in particular, often visited him. On the day of his execution, his mother and sisters, together with one or two friends, were permitted to see him, with whom he took some small refreshment, and spent the few moments which intervened in exhortation, prayer, and praise. When the drum beat for his execution, in an ecstatic frame of spirit he exclaimed, "Let us be glad and rejoice, for the marriage of the Lamb is come; and I can in some measure say, I am ready." He ascended the scaffold with the greatest cheerfulness, where he was met by one of the curates, who again officiously said, "Mr. Renwick, own our king, and we shall pray for you." "I am come here," replied the martyr, "to bear my testimony against you, and all such as you are." "Own our king, and pray for him, whatever ye say of us," returned the curate. "I will discourse no more with you." rejoined Mr. Renwick; "I am in a little while to appear before him who is King of kings, and Lord of lords, who shall pour shame, contempt, and confusion on all the kings of the earth that have not ruled for him."

Notwithstanding the base practice of the beating of drums all the time he was on the scaffold, he addressed the spectators to the following effect:-"I am come here this day to lay down my life for adhering to the truths of Christ, for which I am neither afraid nor ashamed to suffer; nay, I bless the Lord that ever he counted me worthy, or enabled me to suffer any thing for him; and I desire to praise his grace that he hath not only kept me free from the gross pollutions of the time, but also from many ordinary pollutions of children; and such as I have been stained with, he hath washed me from in his own blood. I must tell you that I die a Presbyterian Protestant. I own the word of God as the rule of faith and manners. I own the confession of faith, larger and shorter catechisms, &c., covenants, national and solemn league, acts of general assemblies, and all the faithful contendings that have been for the work of Reformation. I leave my testimony, approving the preaching of the gospel in the fields, and the defending of the same by arms. I adjoin my testimony to all that hath been sealed by blood shed either on scaffolds, fields, or seas, for the cause of Christ. I leave my testimony against Popery, Prelacy, Erastianism, &c., against all profanity, and every thing contrary to sound doctrine and the power of godliness: particularly against all usurpations and encroachments made on Christ's right, who is the Prince of the kings of the earth,' who alone must bear the glory of ruling his own kingdom, the church; and in particular against the absolute power usurped by this usurper, that belongs to no mortal, but is the incommunicable prerogative of Jehovah; and against this toleration flowing from that absolute power." Here he was ordered to be done, and go up the ladder. Having prayed amidst great interruption, he said to his attending friend at the time the napkin was tying over his face, "Farewell! be diligent in duty; make your peace with God through Christ; there is a great trial coming. the remnant I leave, I have committed them to God: tell them from me not to weary nor be discour aged in maintaining the testimony; let them not quit nor forego one of those despised truths. Keep your ground, and the Lord will provide you teachers and ministers; and when he comes, he will make these despised truths glorious in the earth." He was then turned over the ladder with these words in his mouth, Lord, into thy hands I commit my spirit, for thou hast redeemed me, Lord God of truth."

As for

COVENANT-COVENANTERS.

THE Reformation from the Catholic religion in Scotland was not effected without an arduous struggle. The government being opposed to Protestantism, the Scottish reformers found it necessary to unite in various solemn leagues, bonds, or Covenants for the maintenance of their religious rites and privileges. One of these bonds was signed at Edinburgh in 1557, when the Queen regent began to show her dislike of the Reformation. The "First National Covenant," drawn up by John Craig, a minister of Edinburgh, was signed by the king and his household, January 28th, 1580, and shortly afterwards by all ranks in the kingdom. James

VI had no sooner ascended the throne than he used every effort to establish Episcopacy, although he had declared publicly that the Church of Scotland [Presbyterian] was "the sincerest and purest kirk in the world."

On the accession of Charles I to the throne in 1625, the Presbyterians hoped for some mitigation of the oppressions to which they had been subjected by his father. But instead of affording any relief, Charles determined to reduce the Scottish church to a still nearer resemblance to the church of England. Finding all their protestations of no avail, the leaders of the Presbyterians resolved to take other measures, which they trusted would effectually unite all the friends of religion and liberty throughout the country. This was the renewing of the national covenant, which had been sworn by King James and his household in the year 1580, and by persons of all ranks in 1581, 1590, and 1596, and ratified by several acts of Parliament. In addition to the original covenant, all the innovations which had been lately introduced were explicitly condemned in this new bond; and while its adherents bound themselves by oath to resist all these or similar encroachments on their religious liberties, and to defend each other in maintaining the true religion, they also engaged to defend the king in the preservation of religion, liberty, and law. But while we would refer the reader to the covenant itself, we cannot avoid transcribing the following nervous defense of this interesting bond, condemned indeed by too many in gross ignorance, as given by Aikman. "This bond," says that impartial historian, "was only reverting to the principles recognized at the Reformation, and restoring the constitution then established. When a king wantonly tramples upon all his subjects hold sacred, he himself breaks the bond of allegiance, and they have a right, if they have the power, to unite and reclaim what has been tyrannically torn from them. The legality, with regard to form, is all that can be urged against the national covenant; and the best lawyers of the day, and even Hope, the King's advocate, pronounced the proceedings of the Covenanters legal. They had precedents, acts of Parliament, and the repeated sanction of royalty, for such associations; and their obligations to obey the king and defend his person, are as explicity stated as any other obligation in the covenant. It is true, this is linked with the preservation of religion, liberty, and law; but what other obedience would any upright prince require? Should they have pledged their support to the monarch in opposition to all these? To this much vilified bond every Scotchman ought to look with as great reverence as Englishmen do to the Magna Charta. It was what saved the country from absolute despotism, and to it we may trace back the origin of all the successful efforts made by the inhabitants of Britain in defense of their freedom, during the succeeding reigns of the Stuarts." (Aikman's History of Scotland, vol. iii, p. 452, 453.)

The day appointed for swearing the covenant in Edinburgh was the 1st of March, a day which was also set apart for solemn fasting and prayer. The people resorted in vast numbers to the Greyfriar's church, where the covenant being read, and earnest prayer offered up to God by Alexander Henderson, minister of Leuchars, the nobles, gentry, ministers, and commons, with uplifted hands, and tears streaming from