manse of Cadder kept where it was in 1793-got 12 or 20 acres for about 100 acres of moor, now at least worth nearly £100 a-year, secured to him-the nearly 20 acres of bog? He mentions Henry Monteith, James Denniston, and Robert Dalgleish, becoming surety for the £10,000, or £12,000 that the Doctor accommodated his brother Francis with. Dr. Andrew Reid, Gorbals, said, The Doctor committed a great moral evil. Dr. Chalmers paved the way for him exacting fees. The Doctor opposed, in one way, the sale of the patronage of Govan; but Dr. Leishman got the presentation. Whether £1000 was allowed, will not now be inquired after. Dr. Fleming is gone. Dr. Macgill, in 1835, was made one of the deans of the Chapel-Royal, through the aid of Dr. Grant and Dean Hope. In 1848, the deans are,-Principal John Lee, Dr. Norman M'Leod, and Dr. Robert Lee, Biblical Professor, at £500 each. Chaplains,-Principal Macfarlan, Principal Lee, Professor Lee, Norman M'Leod, William Muir, D.D., £50 each. Principal Macfarlan and Professor Lee may have nearly as much as eight ministers at £150; while multitudes have not eight shillings weekly. Gilmerton and Hailes pay three deaneries. The teinds of Yarrow and St. Mary's Chapel, at St. Mary's Loch, are drawn by the Duke of Buccleuch, who gives the deans a grassum every 19 years. When the revenues of Scotland were surrendered to the king, the establishment of the Chapel-Royal was reserved. Lords Cockburn and Moncrieff began, and Lord Meadowbank, Dean Hope, and Dr. Grant, wrought for Dr. Macgill's deanery. No wonder the Voluntaries clamour. Really they have too good cause. We abominate all prodigality. These deaneries and chaplaincies would help to pay the Edinburgh clergy; and then the young silk-mercer would have no hope, by agitation, to rise to be an elder;-if they would not corrupt him, he might make a good one. We would strip these clergymen instantly. They would help many a poor clergymen,-Antiburgher, Free Church, and Voluntaries. Let justice run throughout our land. Let the woods and forests all be turned into the treasury, or to pay the Dissenting clergy who have need, and will take, leaving them as free as the air they breathe. Dr. Grant, like Dr. Dickson, never shewed a new face to us. Not like Dr. Clason and him, that Dr. Chalmers called the colossal calf, whom we got almost under the gibbet, with a colossal dame between them, who seemed to have tasted Aitchison's strong beer. They seemed ashamed, and turned their backs. Princy went past with his tail at full curl. Not so his master, who, as Dr. Chalmers

said of the Frees, had lost his status. He did not like to see an old friend with a new face. Mr. Robertson of Greyfriars called his hearers just men and women; not as Mr. Runciman with his church and parish, like Mr. Young of Chryston. Good Dr. Macgill's portrait, well worth the price of the volume, reminded us strongly of Cowper's exquisite lines on his mother's picture. Would Dr. Clason and Mr. Runciman be as cordial now. Will pure and undefiled religion divide the affection of mankind? Then they are below the beasts, and birds, and fishes.

Having mentioned the occasions on which the Sermons were delivered; and as we have all along interspersed it with allusions to geology, which every lover of the Bible must abominate, we conclude with the following extract in favour of the Scriptures:

A nation must be blessed indeed, if it were governed by no other laws than those of the Bible. It is so complete a system, that nothing can be added to it, or taken from it. It contains everything needful to be known, or done. It affords a copy for a king, and a rule for a subject. It gives instruction and counsel to a senate, authority and direction for a magistrate. It cautions a witness, requires an impartial verdict of a jury, and furnishes the judge with his sentence. It sets the husband as lord of the household, and the wife as mistress of the table; tells him how to rule, and her how to manage. It entails honour to parents, and enjoins obedience to children. It prescribes and limits the sway of the sovereign, the rule of the ruler, and authority of the master; commands the subjects to honour, and the servants to obey; and promises the blessing and protection of its Author to all that walk by its rules. It gives directions for weddings and for burials. It promises food and raiment, and limits the use of both. It points out a faithful and an eternal guardian to the departing husband and father; tells him with whom to leave his fatherless children, and in whom his widow is to trust; and promises a father to the former, and a husband to the latter. It teaches a man how to set his house in order, and how to make his will. It appoints a dowry for the wife, and entails the right of the first-born, and shews how the younger branches shall be left. It defends the right of all, and reveals vengeance to every defrauder, overreacher, and oppressor. It is the first book, the best book, and the oldest book in all the world. It contains the choicest matter, gives the best instruction, and affords the greatest pleasure and satisfaction that ever was revealed. It contains the best laws and profoundest

mysteries that ever were penned. It brings the best tidings, and affords the best of comfort to the inquiring and disconsolate. It exhibits life and immortality, and shews the way to everlasting glory. It is a brief recital of all that is past, and a certain prediction of all that is to come. It settles all matters in debate, resolves all doubts, and eases the mind and conscience of all their scruples. It reveals the only living and true God, and shews the way to Him; and sets aside all other gods, and describes the vanity of them, and of all that trust in them. In short, it is a book of laws, to shew right and wrong-a book of wisdom, that condemns all folly, and makes the foolish wise-a book of truth, that detects all lies, and confutes all errors and a book of life, that shews the way from everlasting death. It is the most compendious book in all the world-the most authentic and the most entertaining history that ever was published. It contains the most early antiquities, strange events, wonderful occurrences, heroic deeds, unparalleled wars. It describes the celestial, terrestrial, and infernal worlds, and the origin of the angelic myriads, human tribes, and infernal legions. It will instruct the most accomplished mechanic and the profoundest artist. It will teach the best rhetorician, and exercise every power of the most skilful arithmetician,-puzzle the wisest anatomist, and exercise the nicest critic. It corrects the vain philosopher, and guides the wise astronomer. It exposes the subtle sophist, and makes diviners mad. It is a complete code of laws-a perfect book of divinity-an unequalled narrative-a book of lives a book of travels-and a book of voyages. It is the best covenant that ever was agreed on-the best deed that ever was sealed-the best evidence that ever was produced-the best will that ever was made-and the best testament that ever was signed. To understand it, is to be wise indeed; to be ignorant of it, is to be destitute of wisdom. It is the king's best copy-the magistrate's best rule-the household wife's best guide-the servant's best directory-and the young man's best companion. It is the school-boy's spelling-book, and the learned man's masterpiece. It is the ignorant man's dictionary, and the wise man's directory. It affords knowledge of witty inventions for the ingenious, and dark sayings for the grave; and it is its own interpreter. It encourages the wise, the warrior, the racer, the overcomer; and promises an eternal reward to the conqueror. And that which crowns all, is, that the Author is without partiality, and without hypocrisy; for in Him is no variableness, nor shadow of turning.

SERMONS.

SERMON I.

"Your fathers, where are they?"--ZECHARIAH, i. 5

THE history of the Jews is the most singular, the most faithful, and the most interesting, ever communicated to mankind. They were once few in number, yea, very few, and strangers in a strange land; yet they became many, as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. When they went from one nation to another, from one kingdom to another people, no man was suffered to do them wrong; yea, kings were reproved for their sakes. The rock supplied them with drink; and they were fed with the bread of heaven,-the lands of the heathen were given them; and they inherited the labour of the people,-that they might observe the statutes, and keep the commandments of their Creator and their King. But they rebelled and vexed His Holy Spirit; therefore He was turned to be their enemy, and He fought against them. The sword, the famine, and the pestilence, and devouring beasts, (Lev. xxvi. 22; Deut. vii. 22; Isa. lvi. 9; Jer. xii. 9; Job v. 23; Hos. ii. 18,) were sent among them; but they did not regard the work of the Lord, nor consider the operation of his hands. Then the Lord said, though Moses and Samuel stood before me, yet my mind could not be toward this people. Cast them out of my sight; and let them go forth,-such as are for death to death; and such as are for the sword to the sword; and such as are for the famine to the famine; and such as are for the captivity to the captivity. By the rivers of Babylon, therefore, they were forced to sit down, and to hang their harps upon the willows in the midst thereof. Then they wept when they remembered Zion,-when they that carried them captive required of them a song, and they that wasted them called for mirth, saying, Sing us one of the songs of Zion. Their answer was, How shall we sing the Lord's song

in a strange land? If we forget thee, O Jerusalem, let our right hands forget their cunning. If we do not remember thee, let our tongues cleave to the roofs of our mouths; if we prefer not Jerusalem above our chiefest joy. Their prayers were heard, they were delivered from their captivity, and restored to their own land. They had not long enjoyed their ancient inheritance, until they began to forget Him who had done so much for them. To remind them of their engagements, of the danger attending the non-performance of them, and of all the former dealings of their covenanted God, His word came unto Zechariah, the son of Berechiah, the son of Iddo, the prophet, saying, The Lord hath been sore displeased with your fathers. Therefore, say unto them, thus saith the Lord of Hosts, Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts. Be not as your fathers, unto whom the former prophets have cried, saying, Thus saith the Lord of Hosts, Turn ye now from your evil ways, and from your evil doings; but they did not hear nor hearken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live for ever? Is not this a singular history? Read it carefully, and you will find it not only singular but faithful. There is not a crime suppressed, nor a virtue exaggerated. Nothing is extenuated, nor aught set down in malice. To add to its worth, it is interesting in the highest degree. It is not the history of the Jews alone. It is the history of all mankind. It is the history of the human heart. It is a faithful account of the dealings of the Eternal with sinners of Adam's race. It is your history, my friends. Your fathers have sinned, and are not. Your fathers, where are they? That these words may be profitable for doctrine, for reproof, for correction, and for instruction in righteousness, we shall, in a due dependence upon the God of all grace, consider, in the First place, What is implied in the words of our text.

Secondly, Point out some of the practical lessons which the death of our friends ought to teach us. And,

Thirdly, Apply the subject.

And while we endeavour to speak, and you to hear, may the God of our fathers enable us to speak and hear for eternity; so that the Word preached may profit our souls, being mixed with faith in the hearing.

I am, then, in the First place, to consider what is implied in the words of the text. They imply, that our fathers once were strangers and sojourners upon earth. That the days of their pilgrimage are ended, which will lead us to inquire, with reverence, where they now are. Then we shall shortly