on his
ministry. Instead of the perfidious rulers in church and state being
satiated with the number of the victims of their cruelty, their thirst
for blood became more intense, as the time wore on; and when they found
they could not crush the spirit of a free people, or extinguish the
light of gospel truth, they had recourse to the most despotic and
atrocious measures for effecting their diabolical purposes. What has
been designated "THE KILLING TIME" of the Scottish persecution, embraced
the greater part of Renwick's public ministry. The graphic pens of such
able writers as De Foe, Charles James Fox, and Macaulay, have but
imperfectly sketched the barbarities perpetrated by the infamous royal
brothers, and their base counsellors, and the sufferings of an oppressed
nation, and of thousands of godly people of all ranks, during this dark
and distressing period.

Two matters of general public interest, and intimately connected with
the position of Renwick and his associates, excited particular attention
in the concluding period of the persecution. These were, 1, The measure
called THE INDULGENCE; and, 2, The limits of Civil Authority, and of the
allegiance of the subject.

I.--THE INDULGENCE.

When the power of the persecutors was unable to put down the preaching
of the gospel in the fields, and to crush the spirit of liberty in the
breasts of multitudes of the people of Scotland, the Indulgence was a
master contrivance of the arch-enemy to divide the Presbyterians, and to
seduce them to abandon some of their fundamental principles, for the
sake of outward advantages. The first indulgence was issued by Charles
II. and his council in June, 1669. It was proclaimed as flowing directly
from the royal supremacy. The power was granted to the persecuting
Council, at their discretion, to appoint certain of the outed ministers
to vacant parishes, on ensnaring conditions. In case they refused to
receive collation from the bishops, they could not have the stipends or
tiends, they were only to possess the manse and glebe, and be allowed an
annuity. If they did not attend diocesan synods, they were to be
confined within the bounds of their own parishes. They were not to
dispense ordinances to persons from other parishes, nor, on any account,
to hold conventicles. They were prohibited from speaking against the
king's authority, or the public measures of the government; and they
were to report their peaceable behaviour from time to