"II. Corinthians i. 24; ii. 16; iii. 5; iv. 18; v. 17; vi. 2; vii. 1; viii. 9; ix. 7; x. 4; xi. 2; xii. 9; xiii. 5.

"Galatians i. 4; ii. 20; iii. 26; iv. 19; v. 16; vi. 14.

Ephesians i. 13, 14; ii. 18; iii. 12 ; iv. 26 ; v. 2 ; vi. 10.

Philippians i. 11; ii. 12, 13; iii. 13, 14 ; iv. 6.

"Colossians i. 14; ii. 6, 7; iii. 2; iv. 12.

"I. Thessalonians i. 4; ii. 12; iii. 13; iv. 3; v. 23.

"II. Thessalonians i. 11; ii. 10; iii. 5.

"I. Timothy i. 15; ii. 5; iii. 13; iv. 15, 16; v. 22; vi. 17.

"II. Timothy i. 7; ii. 24; iii. 15; iv. 2.

"Titus i. 7; ii. 11-14; iii. 2.

"Philemon 5.

"Hebrews i. 3; ii. 3; iii. 6; iv. 16; v. 14; vi. 12; vii. 2; viii. 10; ix. 28; x. 23; xi. 6; xii. 28; xiii. 5, 6.

"James i. 12; ii. 10;

"I. Peter i. 13; ii. 2;

iii. 17; iv. 11; v. 8.

iii. 13; iv. 11 ; V. 7.

"II. Peter i. 10; ii. 20; iii. 14.

"I. John i. 9; ii. 3; iii. 3; iv. 19; v. 11.

"II. John 6.

"III. John 11.

"Jude 24.

"Revelation i. 5, 6; ii. 7; iii. 1; iv. 11; v. 12; vi. 17; viii. 4; ix. 4; x. 7; xi. 15; xii. 10; xiii. 10; xiv. 12; xv. 3; xvi. 7; xvii. 14; xviii. 8; xix. 6; xx. 13; xxi. 3; xxii. 14."

APPENDIX K.-P. 265.

"The Fifeshire Auxiliary Bible Society was originated about this period in Cupar, and, as was to be expected, Mr. Chalmers lent it his vigorous aid. Admiring the system of penny-a-week subscriptions for that and similar institutions, which had been suggested and acted upon, a short time before, by some maid-servants in Aberdeen, and which put it within the reach of every class to contribute to the extension of the Redeemer's kingdom, and was likely to bring in far more to the Christian treasury than the annual guinea or five guinea subscription of the more wealthy, he established a branch association in his parish in aid of the Bible Society, in which I had the privilege of co-operating as its original secretary. The Aberdeen Servants' Association now referred to was established on 16th August 1809. The constitution of the Society was to admit as members 'such

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female servants of decent character, and other females of good report, of different religious denominations, as might be inclined to join them.' Each member was to pay ls. on admission, and the like sum, or what she could afford, at each quarterly meeting afterwards, to the funds.' Ministers favourable to the Society were invited to attend the quarterly meetings to give necessary information and advice; and in February 1811 there were 110 members, meeting statedly on the first Wednesday of August, November, February, and May. Their first donation of £20 was given to the Edinburgh Bible Society, and about the same time £20, 1s. was given to aid the Missionaries at Serampore in translating the Scriptures. This is understood to be the first association of adult females for promoting the object of the Bible Society, although its remittances were not limited exclusively to that institution, but occasionally aided the funds of various Missionary and School Societies. From August 1809 to March 1820, the aggregate amount of their subscriptions exceeded £220, and the number of subscribers at the latter date was about 150. The rule as to contributions was afterwards modified to the payment by each member of one penny a week. They met at a stated hour every Saturday evening, and each paid her penny; and such was their punctuality, that though many of them came from a distance, the time occupied in the payment seldom exceeded five minutes. This plan so pleased Dr. Chalmers that he determined to act on it in his parish to the very letter. The subscriptions were limited to a penny a week; and if any wished to give more, they might do it by way of donation, or in the name of other members of their family. In this he set an example, for besides giving his own name and that of his sister, who then kept his house, I think he added the names of all his brothers and sisters as subscribers. I do not remember how much was raised during the first year, but I know the amount collected by myself was very considerable, and encouraged him to recommend the adoption of the principle over the length and breadth of the land, as by far the most efficient means for the raising of funds, and as giving an opportunity to the humblest to contribute-an element in the plan to which he attributed the very greatest importance.”— MS. Memoranda by the Rev. Dr. Brown of Brampton.

Upon submitting a proof of the Journal of this period to the Rev. James Borwick of Rathillet, he has made upon it the following remarks :

"As the pages I read were, if I mistake not, consecutive, and as it would seem they include all that you have felt it necessary to say about the Kilmany Bible Society-at all events, down to the time of Mr. Johnstone's death-I fear the information you have obtained on that subject is limited.

I would not like to see the palmy days of Kilmany so represented, or the ministers whose co-operation and zeal tended so much to the prosperity of the above institution brought before the public eye only, or almost only, in the light of what would appear to have been some misunderstanding. I am quite safe to say, that whatever may have been the offence, if any, on the one side, or the unpleasant feeling on the other, it must all have been amicably adjusted by the parties themselves. It never rose above the surface. The Kilmany Bible Society was a model for its peacefulness. It embraced all parties in the parish and some of the members of Mr. Johnstone's congregation in other parishes, and its machinery was the best that could have been obtained. Under the influential presidency of the late Mr. Gillespie of Mountquhannie, an Episcopalian, who was ever at his post, and delighted to witness the harmony which his presence was well fitted to promote; with Mr. Edie, Kilmany, a churchman, and Mr. Anderson, Star, a seceder, as respectively treasurer and secretary-farmers who are still spoken of as having been walking Cyclopædias;' with the alternate meetings at Kilmany and Rathillet, the addresses of the ministers of both places, still held in lively remembrance, and the amount contributed in this thinly populated district, rising some years to about £40, the Kilmany Bible Society was, in the share in which the Doctor had in it, perhaps the first fruit which his parish, as a whole, afforded of his changed ministrations, and is still spoken of as having been one of the best monuments of his zeal and success while here.

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"I may mention that a manuscript copy of one of his addresses to the Society is in the possession of the present Mr. Gillespie of Mountquhannie. I may also state, as showing the kindred feeling of Mr. Johnstone in regard to such schemes of Christian enterprise, that he preached the sermon before The Dundee Society for propagating the Gospel among the heathen,' at its first general meeting, 18th October 1796-a sermon which was published at the request and for the benefit of the Society.

"The Kilmany Society was in some measure broken up shortly after Dr. Chalmers left the parish. There was a want of co-operation, I need not say more as to the cause, and after a considerable time it ceased to exist. Within the period of my own ministry here, there were magazines sent to me, and addresses to the Society, from the Moravian and Scottish Missionary Societies. This was owing, I believe, to the fact, that after the Society had virtually ceased, its spirit was alive in some measure in this congregation and in individuals in the district, and that, conjunctly, they forwarded occasional contributions; and I can add, that to the impulse formerly given by the Society to the cause of Christian union, is to be traced to a great

extent the harmony which is now manifested in the neighbourhood in our Tract Society and Sabbath Alliance. It would be easy, indeed, to show this in various ways, and in some cases to find the good influence handed down from father to son."

APPENDIX L.-P. 397.

"I do not stop a moment at the consideration, that though we should exclude Mr. Ferrie from the charge of Kilconquhar, the Court of Session would find him to be legal proprietor of the stipend. Should this ever be suffered to enter as an element into our deliberations, we would be fallen indeed. It is our part to walk in our integrity, nor to suffer the allurement of civil advantages, or the threat of civil deprivations, to divert us by a single inch from the onward path which lies before us. When we exclude a man from the charge of a parish, we do it on grounds which are purely ecclesiastical. On these grounds we are the alone judges; and when the emoluments of the parish come to be talked of, I resent it in precisely the same way as I would resent an attempt to pervert my judgment by an act of bribery. Let the stipend go as it may, I would not suffer it to mingle its influence with our deliberations for a single moment. Whatever be our judgment on the present question, I should think it foul scorn if the stipend of Kilconquhar were to shake us out of it. This is a most degrading argument; it insults me. It is hanging up a scare-crow, and then bidding me look at it and be quiet. I shall suffer no authority on earth to lay such fetters upon my conscience; and sitting in judgment, as we do, Moderator, upon the interest and preparation of a whole people for another world, wo be to us if we flinch, by a single iota, from what is right, by the powers of this world being brought to bear upon us. What is the language addressed to us by such an argument? Gentlemen, you may vote out Mr. Ferrie if you like, but have a care, your Church will lose £300 a-year by it. There is bribery-unblushing bribery in the very sound of such an argument as this; but we may give up all our alarms, for it cannot hold. I am quite sure, if carried to the Court of ultimate appeal, it would not bear a moment's hesitation. The stipend is the minister's, and the minister is he, and he only, who comes in with the sanction of the Church judicatories. What a violent and unnatural spectacle! One man drawing the stipend of a parish because he has the patron's presentation; another administering the word and ordinances in virtue of another presentation issued by the Presbytery, and claimed by it in virtue of the jus devolutum. Oh, no! my

brethren, we may set ourselves at rest upon this score. There will be no such thing; and we may be assured that the Government of the country would as soon hang up the signal of its own dissolution as suffer so glaring an invasion upon one of its establishments."

APPENDIX M.-P. 402.

"By passing it into a law, that the same individual shall not hold at one time a professorship and a country living, you accomplish a great specific good; you avert a mischief from the Church which threatens to accumulate upon it; you do away one of the causes of non-residence; you put a decisive stop to a corruption which has crept among us of late years, and which, if suffered to extend itself much longer, will lose its novelty, and cease to alarm us. It is delightful to understand that such a tide of overtures upon this subject is pouring in upon the Assembly from all quarters of our establishment. It is indeed a refreshing spectacle, and recalls to my imagination the zeal and the purity of better days. It is something like the awakening of a righteous spirit amongst us, the breaking of that spell by which evil was held for good, and good for evil, by which principle and integrity on each side of the Church (for I am far from giving the monopoly of what is right to either) was held in abeyance, and all the distinctions of right and wrong lay buried and confounded under the odiousness of party denominations. I count it a healthful symptom to see such a breaking up upon this subject, to see the men who have stood so long in fronted opposition mingling around one common standard, and that hateful line which often separated the good and the wise from each other so crossed and recrossed in a thousand directions, so traversed and trodden under foot, so borne down by the step of daring adventurers, that every year it is getting more obliterated, and will in a little time vanish like the fiction of a day into everlasting forgetfulness.

"But while I rejoice in the prospect of a specific good, I totally dissent from that principle on which the passing of a law is deemed necessary in order to its accomplishment. I deny the necessity of such a law. I contend that there is a power in the Church to repress the abuse in question antecedently to the framing of any law upon the subject. This power belongs to her in virtue of her office as guardian of the interests of religion; and we have departed from the uniform practice of our Church, which for upwards of a century has sat and exercised her discretion on thousands and thousands of questions, and given her firm decision, without any thing in the 2 T

VOL. I.