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and Bibles. I remember when very young to have seen, in the house of a worthy old Jacobite lady at Elgin, the Prayer-book and Bible belonging to the Chapel at Cullen, which had the marks of fire and the soldiers' bayonets on them. They had been preserved by some means when the chapel was burnt, and were kept as a relict with great care. In his route through the eastern counties, the Duke ordered all the chapels to be burnt, and where in towns it was not possible to burn them without endangering other property, they were pulled down, and their furniture burned in safe places. In his march northward, the Duke halted at Stonehaven, and established his head quarters in the house of Mr John Young of Stank, the Sheriff of the county of Kincardine. He ordered his soldiers to set fire to the Episcopal chapel, because it was alleged that the minister and the greatest part of the congregation had embraced the cause of Prince Charles. "And here" (says Mr Anderson, in his Black Book of Kincardineshire) "we may remark, that there were very few who attended the parish church of Dunnottar, there being not above a dozen of Presbyterians in the old town (of Stonehaven) at this period. Sheriff Young having prevailed on his guest not to destroy the building, it was spared; but the furniture and fittings were taken out and burned on the High Street, in front of the chapel. It was converted into a stable for the King's cavalry! The Chapels of Muchalls and Drumlithie were at the same time entirely razed to the ground, and the ministers were obliged to resort to such places as they could find accommodation in to preach to their followers."

That the Church in Scotland survived in any way, and to any extent, however humble, the persecutions that followed the attempt in 1745 to restore the House of Stuart, is a further proof that it had a greater hold among us than is generally believed. The Church was in such a state previous to that ill-advised measure, as to have handsome Chapels, well attended throughout the country. It is not generally known, and yet it should be known, that those chapels, raised by the gratuitous exertions and contributions of the people, were burned to the ground by the military, who acted reluctantly; but that measure was sanctioned by the government, ill-advised. In the town of Fraserburgh there was then a much more elegant and commodious Chapel than they have now. It was ordered to be burnt. Lord Ancrum commanded the troops. Lord Saltoun applied to Lord Ancrum, engaged most solemnly that the house should not be used as an Episcopal Chapel, and procured in consequence a promise that it should be spared. Lord Ancrum went afterwards to the Manse (the Presbyterian Minister's house), and when he quitted it, orders were given to burn the Chapel, and it was burnt. And such things took place in every part of Scotland, with the connivance, or by the direction of a government misled and miserably ill-advised; and yet such things are now unknown, and I who thus bring them forward, may be treated as a calumniator. What I say, however, is strictly true, and I think, in these times especially, it is

most important that they should be known.'-(Charge to the Clergy of Edinburgh. By the Right Rev. Bishop Walker. 1833.)

On the 3d of May last, Mr George Hay Forbes was ordained Deacon, at Peterhead, by the Right Rev. the Bishop of St Andrews. He was presented for ordination by the Rev. John Charles Chambers of Perth.

CRIEFF. On the last Monday in May, daily service was commenced in the morning and evening, by the Rev. Alexander Lendrum, at St Michael's Church here. The average attendance in a very small and recently formed congregation, has been from 10 to 12 in the morning, and 18 to 22 in the evening. A weekly communion has also been for the same period established here. We trust this example will not be lost on other Clergy, who have the power of affording similar benefits to their congregations.


No. 1 of a Series of Pastoral Letters, by the BISHOP OF ARGYLE AND THE ISLES, to the Members of his Diocese. Published in Eng

lish and in Gaelic.

WE were very much pleased to see the first of this series of Pastoral Addresses; and cannot but hope that a large amount of good will result from them. The words of a Bishop spoken with affectionate earnestness cannot but move the hearts of his faithful people to be more anxious about the things that belong to their everlasting welfare. The members of our Church have hitherto been very much neglected, no sufficient pains having been taken to give them the needful amount of instruction, to acquaint them with the apostolic principles of the Gospel, or to counteract the sectarian teaching which is meeting them on every side. But we trust the day of neglect is gone by, and that we are entering upon a period of greater activity; we look upon these Pastoral Letters as the first tokens of the dawn of this better day; and with every member of the Church we feel that we owe a deep debt of gratitude to the Bishop of Argyle and the Isles.

This first address consists of preliminary observations on the constitution and history of the Church, especially as regards Argyle and the Isles, and will be followed by others on more spiritual and important subjects.'


Though there may be two or three sentiments introduced which we should rather have seen omitted, this does not diminish our general satisfaction. The position of our Church is thus well put : 'We profess to represent, and be part of the Ancient Catholic Church-to hold the doctrines, held before the Papacy usurped dominion over, and corrupted the faith, and, to hold the Discipline, always in the Church until certain Protestants overthrew it.

The Episcopal Church of Scotland thus stands (in the midst of contending parties in the country) on undisputed and peculiar ground of her own. That ground may be defined to be 'whatever has been from the beginning;' on whatever has been from the beginning there the Episcopal Church of Scotland takes her stand. She rejects the Pope and his doctrines, because he and they were not from the beginning; and she rejects Presbyterian and other modes of Protestant discipline, because neither have they been from the beginning. And this is good and holy ground, seeing that whatever can be shewn to have been from the beginning must be true-must be the truth of Jesus and his Apostles-while nothing else can be so. We do not hold what only can be traced back to the Reformation-we do not hold what only can be traced back to Rome and the Pope; we only hold what can be traced back to Jerusalem and to Christ. We hold the doctrine which has been from the beginning, which is in holy Scripture. Whatever cannot be proved thereby we do not hold; and we hold the discipline instituted by the Apostles, Bishop after Bishop from the present day, carrying us back by successive steps to Him from whom all authority was first derived in Jewry. Having these claims and professions, my brethren, how holy and heavenly should our temper be! If we take great things to ourselves let us carry our burden holily.'

There has prevailed throughout our Church for some time back a very great inaccuracy in the modes of expression,-which has so entirely taken hold of the mind of the Church, that it has even insinuated itself into Episcopal charges and addresses. We find it in several instances in the valuable address before us. For example, in the passage just quoted there is the Episcopal Church of Scotland. This is indeed recognized in the Canons, but every churchman can understand that it is not less absurd to speak of an Episcopal Church than it would be to speak of a male man or a female woman. The adjective adds nothing to the meaning of the words man and woman, no more does it to the word Church; for this simple reason, that there is and can be no Church that is not Episcopal, any more than there can be a man that is not male, or a woman that is not female.

Another instance occurs in this same paragraph, where the word 'discipline' is used for the divine constitution or government of the Church. In the preface to the Canons, the word discipline is used in its proper signification-as applied to the discipline of the members of the Church-to the bearing of the keys, and the opening and shutting of the door of the kingdom of heaven. It may be said, both these are very unimportant matters; but we cannot regard any thing as of trifling consideration which may, in any degree, mislead men in matters that pertain to salvation. At the present time much stress is laid upon names; and by inattention to them we keep the door open for Protestant and Roman Schism.

We are, for this reason, particularly glad to observe that the Bishop has noted in this address the resistance of the Scottish Church

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to the Romish supremacy. Many incidents of this struggle have been handed down to us, serving, if nothing else, to prove the orginal independence of the national Church.' The Romish doctrines of unity and supremacy were an after growth gradually and insidiously advanced, but not finally established without a long and severe struggle. The original idea and system of the Church was that of national independence combined with the most perfect unity in all things essential. The Scottish Church lost this independence for some time, but regained it through a great and convulsive effort, by which she nearly lost the unity of the faith. But having through such fearful perils regained it, we trust she will ever hereafter preserve it as a treasure of inestimable value. It was when Rome pushed in her little horn and swallowed up all the other Churches, nearly, of Christendom, that the purity of the faith was lost. So long as there was a national and independent witness to Catholic truth, combined with a perfect intercommunion and fellowship, it reremained the same as when it was first delivered to the saints. May, then, the Church of Scotland henceforth maintain the deposit committed to her, whether in adversity or prosperity! May she never again surrender her independence to any rival, however powerful, or however strong may be the temptation!

We cannot conclude without again expressing our high gratification at the pains taken by the Bishop of Argyll and the Isles to promote the spiritual welfare of the scattered and interesting flock committed to his pastoral care.

The Continuing City: A Sermon preached in St James' Chapel, Leith, on April 16th 1848, being the Sunday after the Funeral of the Right Rev. MICHAEL RUSSELL, LL.D. D.C.L. Oxon, Bishop of Glasgow and Galloway. By C. H. TERROT, D.D., Bishop of Edinburgh. Edinburgh: R. Grant & Son.

THIS is an excellent sermon, excellent as a clear and lucid illustration of the text, excellent as a testimony to the worth of a great and good man whose departure we have lately had to mourn. We had ourselves the privilege of knowing intimately the late Bishop of Glasgow; and being honoured with no small share of his confidence and kindness for many years, we lament his removal both on public and private grounds. We can speak of him in the latter respect, as, in the words of Byron, a friend often tried and never found wanting ;' and in the former, with feelings similar to those of the prophet, we would take up his words and say, 'My Father, my Father, the chariot of Israel and the horsemen thereof.' We rejoice, however, in being able to add to our own the testimony of the Bishop of Edinburgh, who had the privilege of his friendship for thirty years, and was for the last seven intimately associated with him in the government of the Church. Passing over, therefore, the rest of the sermon, which is every way worthy of its learned author, we cannot forbear quoting his remarks on the character of the departed prelate.

Such an interposition of God's providence to remind us of the uncertainty of life, and of the necessity of having our loins girt and our lights burning, we have all, my brethren, lately experienced, in the very sudden call by which he, who has for so many years been your friend and pastor, and my friend and colleague in the ministry, has been transferred from the toils and trials of this life, as we humbly trust and believe, to the rest which remaineth for the people of God. It would scarcely become me to speak to you, who had daily opportunities of observing his life and conversation, of the kindliness of his social affections; of what I have often felt to be the surprising extent of his pecuniary donations in charity; of his amiable and unassuming manners; and of his unwearied industry, up to the last hour of his life, in the performance of all the duties of his office as your pastor.

Though I also have for more than thirty years had the pleasure and benefit of his acquaintance, it has only been during the last seven years, during which we have been associated together as Bishops in the Scottish Episcopal Church, that I understood fully the merits and the talents of the Bishop of Glasgow, and how thoroughly and how conscientiously he had turned those talents, which had earned for him so honourable a place in literature, into the channel which God's providence had now appointed for their exercise. That he met with difficulties and vexations, was a lot common to him with every one who in our day holds any office, whether of civil or ecclesiastical authority. That he overcame those difficulties, not so much by exerting the energies of his powerful mind in direct opposition, as by bearing and forbearing, yielding every thing of personal preference and inclination, but nothing of law and equity, this was his peculiar merit, and the result was his peculiar reward. In the eleven years of his Episcopate, the number of congregations in our communion within the diocese of Glasgow has been doubled.

'God has removed from our Church, an able, discreet and con scientious ruler, at a time when wisdom and discretion are most urgently required. I feel, brethren, that I myself have sustained a loss which I can never hope to supply; I have lost a friend always accessible, with intelligence and long experience in all matters connected with our Church, kindly sympathising with me in every trial, and ready to instruct, advise or encourage me as the case might require.

But my brethren, we shall make but a poor use of this striking visitation, if we merely indulge in vain regrets for the loss which most of us as individuals, and you all as a congregation, and the Church at large, has sustained in the removal of our revered friend and father in God. He died as he had lived, in the active exercise of the high duties to which God had called him; and may we not humbly hope, that the reason why he was spared the gradual weakening of prolonged life, or the pains and uneasiness of a progressive disease, was that he needed neither that God in mercy called him thus suddenly, because he was ready for the call.'

Printed by GRANT & TAYLOR, 21 George Street, Edinburgh.

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