church maintained. By law, the Bishop of London has jurisdiction over all British chaplains and factories on the continent, and to his Lordship the clergy are amenable for their conduct; but this jurisdiction did not in the least correct the deficiencies which Dr. Luscombe stated to exist, namely, the total want of episcopal duties, and the impossibility that they could be procured. It was plain that the Bishop of London could not hold confirmations in France; and it was also plain that there were many English families in that country, not to mention French Protestants, who either resided for the most part there, or who were domiciled there altogether, or whose descendants still adhered to the communion of the church of England. These things being duly and seriously considered, Dr. Luscombe came to Scotland; and, after a full correspondence with the Episcopal college, was consecrated at Stirling, on the 22nd of March, 1825, by Bishops Gleig, Sandford, Skinner, and Low. The Rev. Walter Farquhar Hook, M.A., of Christ Church, Oxford, chaplain to his Majesty, and now vicar of the Holy Trinity, in the city of Coventry, preached the consecration sermon, which he afterwards published with an introduction and notes, and dedicated to the Scottish bishops. This event, as we have already observed, excited no little controversy in England, for and against the expediency of the measure; and the present Bishop of London commenced a correspondence with Bishop Luscombe on the subject. Bishop Luscombe was finally constituted by that prelate his commissary on the continent, by which appointment the Bishop is invested with a jurisdiction by the Bishop of London, to superintend all the clergy, chaplaincies, and factories, and report to his Lordship at stated periods. In 1828, the primus summoned a synod of the church, which was held at Lawrence-kirk, in the county of Kincardine, in the summer of that year. The object of this synod was to revise and consolidate the canons of the synod of Aberdeen. Bishop Gleig, the primus, the Bishops of Edinburgh, Dunkeld, and Aberdeen, with the delegates of the clergy chosen from the dioceses, attended the synod; but Bishop Jolly of Moray and and Bishop Low of Ross and Argyle, either refused or hesitated to concur, on account of some peculiar objections which occurred to them on the subject. The synod, nevertheless, assembled, and revised the code of canons, which were ordered to be printed, and circulated among the clergy of the church, while the primus communicated the proceedings to the Archbishop of Canterbury. Some things, however, were overlooked in the business of this synod, which, added to the objections of Bishops Jolly and Low, caused the primus to summon a new synod, which was held in the city of Edinburgh in July, 1829, when all the members of the Episcopal College and the delegates of the clergy attended, and thus finished the revision of the canons, and rectified the internal government of the church. In the beginning of the year 1830, the Right Rev. Daniel Sandford, D.D., Bishop of Edinburgh, died at his house in that city, in the 64th year of his age and 24th of his episcopate. This excellent and pious prelate, who was the son of the Rev. Dr. Sandford, of Sandford Hall, Salop, and who was born at Delville, near Dublin, was of Christ Church, Oxon. He was, as we have formerly shewn, the great means of uniting the English and Scottish ordained clergy, and presided over his important diocese with extreme mildness and moderation. The state of his health often prevented him from those exertions which are required of the head of a great and extensive diocese, but when not prevented from this cause, he uniformly discharged his episcopal duties with dignity, and with pious and apostolical fervour. He died respected and venerated by men of all parties and persuasions, who evinced their respect by their voluntary attendance at the last solemn offices of religion. Bishop Sandford was succeeded in the episcopate by the Right Rev. James Walker, D.D., formerly of St. John's College, Cambridge, and Professor of Divinity in the Scottish Episcopal Church. Bishop Walker had previously held the cure of St. Peter's Chapel, in the city of Edinburgh, which, however, he resigned in 1829, and his highly respected and learned colleague, the Rev. C. H. Terrot, M.A., of Trinity College, Cambridge, became the sole pastor. Never was there an election to the episcopate in any age of the church which gave greater satisfaction than that of Bishop Walker. There was not a single dissentient voice; no other person was ever thought of by the clergy; their eyes, as well as those of the laity, were simultaneously turned to the bishop elect, and their only fear was that the then delicate state of the bishop's health would induce him to refuse. Fortunately, however, Bishop Walker yielded to the wishes of his clerical brethren, and he was consecrated at Stirling, on Sunday, the 7th day of March, 1830, by Bishop Gleig, primus, Bishops Jolly of Moray, Skinner of Aberdeen, and Low of Ross and Argyle. The consecration sermon was preached by the Rev. Dr. Russell of Leith, who on that occasion delivered a most eloquent discourse, which was afterwards published, entitled, "The Historical Evidence for the Apostolical Institution of Episcopacy." Bishop Walker entered upon the duties of the episcopate by officially visiting all the congregations within the city of Edinburgh, Leith, Portobello, and the adjacent town of Musselburgh; in which latter place, it may be remarked, there has been an Episcopal congregation since the year 1688. The minister of that town, or rather of the parish of Invererk, in which the town is situated, was, at that period, the Rev. Arthur Millar, who was ejected from his benefice, and was afterwards consecrated a bishop. Bishop Walker, in the summer of 1830, visited every congregation in his diocese, which, besides the county of Midlothian, comprehends also the counties of Fife, Haddington, Roxburgh, Dumfries, Peebles, Lanark, Renfrew, and Stirling, confirming most of the congregations in these counties, and holding a primary visitation of the clergy in the different districts. Since the consecration of Bishop Walker, no event of any importance has occurred in the history of the Scottish Episcopal Church, if I except the institution of the Gaelic Episcopal Society, which will be subsequently noticed. Here, then, must I conclude this sketch, with a simple but fervent aspiration for our humble church,-Esto perpetua! In my next and concluding paper, I shall lay before the reader an account of the dioceses, the internal government, and modes of proceeding of the Scottish Episcopal clergy, and then describe the various institutions connected with the church. THE SABBATH. THAT business and labour almost unceasing are characteristic of every class of society in England, cannot, I believe, be gainsaid. We are all very busy, enterprising, full of engagements and occupations; the spirit of Trade has drawn into its neverresting course every temper of mind and every order of the people the over-wrought statesman, lawyer, author, the long and severe day of the mechanic, and raged even unto death of body and soul among the poor children of the factories. This aspect of the nation everywhere intruding its restless energies upon our notice, leads the mind to consider and to feel strongly the virtue and blessedness of REST, and the wisdom of the Jewish polity which so remarkably commanded and enforced it. That this precipitancy of life among us is a great cause and consequence of unsound knowledge, mediocrity of art and character, and of vulgar and unhappy feeling, I am well persuaded; and could we mitigate this thirst for action, business, and legislation, and impress upon some few at least the assurance of the poet that "God doth not need Either man's work, or his own gifts; who best And post o'er land and ocean without rest; They also serve who only stand and wait”—(Milton,) or from the stronger and safer language of a prophet convince them that "Their strength is to sit still,"—(Isaiah xxx. 7,) the consequences would be most beneficial and blessed. In the Mosaic legislation the very land itself was commanded by God to enjoy this refreshment of tranquillity and repose; and because this law was forgotten, we read that the Jews (Judah) were taken into captivity" until the land had enjoyed her sabbaths, for as long as she lay desolate she kept sabbath to fulfil three score and ten years."-2 Chron. xxxvi. 21. Thus to compensate her, and to punish them, was there bestowed a decimal week of sabbatic years upon her, the enjoyment of which she had been defrauded of by their avarice and disobedience. But now "the priesthood being changed, there becomes a change also of the law;" the seventh day is still sanctified, but to a purer and a nobler rest: the body is in repose only that the soul may live the more in the stillness of meditation and the gentleness of charity, and, by cherishing an unanxious, unworldly, and spiritual life, make every day to become a sabbath. Ere we can believe ourselves at all approaching to this Christian condition, it would be natural to mark some mitigation taking place of the ardent businesses, exhausting both soul and body, to which our commercial avidity, our utilitarian faith, and our secular dependencies at present so inexorably bind us. Ere the blade can spring up some decay must take place in the earthly seed, something (at least equal we would hope to the "beggarly elements" of Judaic forbearance and mercy) to check the toil of agriculture and the cupidity of mammon. But Christian England seems far from allowing any such Mosaic restraints and festivals to break its confidence in the energies of its own selfdepending and unresting arm of flesh. Could some moral atmosphere be spread about her that would uplift and retain the holy and refreshing dews of the sabbath-days, so that they might fall and shed some little sprinklings of coolness upon the restlessness and fever that absorb so exclusively all the intervening ones, how gradually then would there find its way among us, in the place of our own multiscience, that simpler and quieter wisdom whose nature is "pure and peaceful," and which imposes upon its servants a "light burden and an 66 easy yoke." Health and joy would be seen in the infant prisons, or rather lazar-houses, of our manufactories; and a more cheerful and happy spirit soon enliven the exhausted sensibilities of our agricultural poor. The attainment of this blessing among our once healthful and warm-hearted peasantry, by raising a little the shoulder from the burden, has been but little spoken of, though felt to be so desirable by those who are dwelling among them. I would gently advocate it by selecting a remote and pleasing, rather than a nearer and more painful picture in illustration. The village churches in which my lot had appointed me to be the weekly instructor, were about two miles apart; and as I journeyed on the sabbath from the one to the other, many of my flock usually preceded their shepherd to the neighbouring edifice of prayer and instruction. It was on a stormy and unquiet morning in July that I started from the parsonage to perform my first service in the adjoining parish; and having ascended a hill which overlooks the open country directly to the village, I was surprised to observe not one rustic pilgrim travelling the road before me, which the gloomy and untranquil character of the day might in part, though hardly without one exception, have accounted for. As I arrived at a barn a short distance from the church, I beheld on a bed of clean straw, snugly sheltered from the wind, two peasant boys of my village, the one about 10, the other 14 years of age, who, having waited awhile for my arrival, had both fallen away into a most profound and all-absorbing sleep. The spirit had been willing and obedient to the duties of the day, but the body weak; and as I was gazing on the simple and innocent expression written upon their thin, labour-worn faces, I bethought me of the many hours of their occupations and poor fare, their unaffectionate taskmasters; how great was the stock of piety, patience, contentment, and submission that would be needful to recruit them for another six days of servitude. In the mysterious aspect of sleep it seemed to me as if they had been sensible how inadequate in their weakened condition the spiritual support must be that any human ministration could afford, and had therefore resigned their whole and enfeebled being at once and totally into the hands of its great Creator, to re-animate it with freshened powers of hope and cheerful endurance; thus receiving from the Almighty appointer of sabbatic rest himself, the recovery of their worn and wearied nature. They appeared removed from all sympathy with this world, its ever-pressing burdens and its unvarying toil, and to be taken awhile to abide in tranquillity and ease, as if the soul were carried away in order to be baptized, refreshened, and strengthened in the first and mysterious fount of life and happiness; and as I gently uttered my blessing over them, I could not but feel, they had not neglected the sabbath of the Lord their God, but that WITH HIM they had rested and kept it holy. T. PLURALITIES-RESIDENCE OF INCUMBENTS AND WORKING CLERGY. It is sometimes said, that "one fact is worth a dozen arguments." Perhaps it may be thought by some that the arguments on the above subjects are pretty nearly exhausted. If so, |