Revolution Bishops in Scotland were the Rev. John Sage, formerly one of the ministers of Glasgow, and the Rev. John Fullarton, minister of Paisley, both of whom had received Episcopal ordination as presbyters, when Episcopacy was the national religion of Scotland. These two Bishops were consecrated, in 1705, by Dr. John Paterson, the deprived Archbishop of Glasgow, Dr. Robert Douglas, the deprived Bishop of Dunblane, and Dr. Alexander Rose, the deprived Bishop of Edinburgh. There were six consecrations held afterwards, during Bishop Rose's life-time, that prelate having survived all the deprived Bishops for a few years, at all of which he assisted, along with Bishop Douglas, during the life of that prelate. It is by these and the subsequent consecrations that the apostolical order has been preserved in Scotland to the present time.

It is unnecessary, in this historical sketch, to offer any analysis of Bishop Skinner's work-a volume which has had a most extensive circulation, and which ought, especially in these times, to be in the hands of every member of the Episcopal Church throughout the empire. The worthy prelate received many congratulatory letters respecting it from some of the most distinguished clergymen of the Church of England, and so convincing are its arguments that it has never received a reply. It is worthy of remark, that a presbyterian minister of the present Established Church, who held the office of Principal of St. Mary's College, and Professor of Divinity in the University of St. Andrew's, pronounced "Primitive Truth and Order" to be the best defence of Episcopacy in the English language, and more than a sufficient refutation of Dr. Campbell.

While Bishop Skinner thus gained a complete victory over the illiberal attacks of his deceased antagonist, the publication of his work was attended with the happiest consequences to the church. It was so generally read in Scotland by Episcopalians, that it tended to revive the desire for union between the remaining English clergy and those of Scottish ordination, and that measure, which had been frustrated in 1793, was now destined to be accomplished. In order to accelerate the measure, Bishop Skinner, who was then head of the Episcopal College, summoned a general convention of the whole Church at Laurencekirk, in the county of Aberdeen, on the 24th day of October, 1804, the purpose of which meeting was, as the Bishop expressed himself in his circular to the clergy, "to exhibit, in the most solemn manner, a public testimony of our conformity in doctrine and discipline with the Church of England, and thereby to remove every obstacle to the union of the Episcopalians of Scotland."

It is to be observed that, previous to this period, one of the great objections to the Scottish Episcopal Church by the English

Episcopalians in Scotland was, the want of a confessional, or acknowledged Articles of Faith; for, although the Act of 1792, which removed the penal laws, had made it imperative that all the clergy should sign the Thirty-nine Articles, such a public acknowledgment had either been neglected or delayed. Meanwhile, previous to the meeting of the convocation, a correspondence commenced between the late Right Rev. Dr. Sandford and Bishop Skinner on the subject of union, in which the former stated, that however anxiously a union might be desired, subscription to the Thirty-nine Articles would be indispensable; and that, were these Articles made "the permanent confessional of the Scottish Episcopal communion, the continuance in separation of the English clergy could not be justified on any ground which would bear the scrutiny of ecclesiastical principles."*

This excellent prelate, then Dr. Sandford, and formerly Student of Christ Church, Oxford, had since the year 1792 resided in Edinburgh, where he officiated to a most respectable and intelligent congregation of Episcopalians, not under the jurisdiction of the Scottish bishops. The worth, piety, and learning of Dr. Sandford were universally known, and any representations from him were certain of having a due influence. Accordingly, these communications had the desired effect. The convocation assembled at Laurence kirk on the appointed day, at which were present four bishops, thirty-eight presbyters, and two deacons. After divine service was concluded, the convocation was formally constituted by Bishop Skinner, and the thirty-nine articles of the church of England, without alteration or addition, were adopted and subscribed as the permanent standard of the Scottish Episcopal Church, and enjoined to be subscribed in all time coming by every candidate for holy orders. And as many of the indigenous clergy used the eucharistical office as set forth in the Scottish service-book of Charles I., it was enjoined that the English clergy uniting themselves to the church should be at liberty to use the communion office as it is contained in the Book of Common Prayer. As soon as the convocation was dissolved, Bishop Skinner addressed a letter to each of the Archbishops and Bishops of the Church of England, including the Bishop of Sodor and Man, and to the Archbishop of Armagh, as Primate of the Irish church, making known to these prelates the result of the convocation. Letters were received in reply, from almost the whole of their Lordships, expressing sentiments of the most friendly regard for the Episcopal Church in Scotland, and their fervent wishes for her prosperity.

Dr. Sandford now made no hesitation in uniting himself and

Remains of Bishop Sandford, vol. i. p. 46.

his congregation to the Scottish Episcopal Church, and accordingly acknowledged Bishop Skinner, of Aberdeen, as his Diocesan, the See of Edinburgh being then vacant by the resignation of Dr. Abernethy Drummond. On this occasion, he addressed his congregation in a most affecting manner, in which he laid before them the reasons which had induced him to adopt the course he had done, shewing them the benefits of episcopal jurisdiction, and proving to them that a continuance in a state of separation was unnecessary, and consequently schismatic.

The example of Dr. Sandford was followed by the Rev. Archibald Alison, LL.B., one of the ministers of the Cowgate chapel, Edinburgh; the Rev. Robert Morehead, M.A., then minister of the chapel in Leith, afterwards Mr. Alison's colleague; and by others of the clergy of the city of Edinburgh. Only two attempts were made to disturb the now prosperous state and the future prospects of the church. A layman in the town of Banff, where the two congregations had united, after in vain attempting to make an impression on the members by his representations of the doctrines and discipline of the church, raised a process before the Supreme Courts of Scotland, with a view to dissolve the union of the two chapels. The defendants were successful, but obtained their victory at the expence of law charges amounting to 270l. This sum, to which the factious opposition of one individual subjected them, the united congregation of Banff would have been unable to pay, had it not been for the kindness of Dr. Horsley, the distinguished Bishop of St. Asaph, and well known friend of the Scottish Episcopal Church. His Lordship instituted a subscription among the English and Irish bishops, and procured from these prelates and from private individuals and clergymen in England, the sum of 2947. 5s., which he remitted to Scotland, and thus relieved the united chapels of Banff from their serious embarrassments. The other attempt to disturb the peace of the church was made by an English divine, residing in Scotland, the Rev. Alexander Grant, D.D., "minister of the English Episcopal congregation in Dundee," who published what he termed "an apology for continuing in the communion of the church of England.' A copy of this pamphlet was transmitted by Dr. Grant to Bishop Horsley, and also to the other prelates of the church of England. From the Bishop of St. Asaph, however, he received a reproof, which silenced him on the subject; although he continued during his life in a state of separation from the other bishops, he did not, I believe, receive any reply. "It has long been my opinion," says the Bishop of St. Asaph to Dr. Grant, "and very well known to be my opinion, that the laity in Scotland of the Episcopal persuasion, if they understand the genuine principles of

episcopacy which they profess, ought in the present state of things to resort to the ministry of their indigenous pastors; and the clergymen of English or Irish ordination, without uniting with the Scottish bishops, are, in my judgment, doing nothing better than keeping alive a schism. I find nothing in your tract to alter my mind on these points."

In 1805, the only congregation in the Scottish metropolis which had been hitherto in a state of separation, St. George's, York-place, was united to the church, on the appointment of the Rev. Richard Shannon, of Trinity College, Dublin, to be the

minister.

The see of Edinburgh was at this time vacant by the resignation of Dr. Abernethy Drummond, and it was evident that most important interests were involved in the appointment of his successor. The Scottish Episcopal Church was in a more prosperous situation than she had ever been since the Revolution :-the penal laws removed, acknowledged by the state, and in full communion with the church of England. In this state of things, the former plan of electing a clergyman in English orders to the vacant See was revived, and it received the hearty concurrence of those of Scottish ordination. The choice of the Edinburgh clergy fell on Dr. Sandford, as being the person to whom the Episcopalians were chiefly indebted for the union they enjoyed, and he was accordingly elected and consecrated at Dundee, on the 9th of February, 1806, Bishop Skinner of Aberdeen, Bishop Jolly of Moray, and Bishop Watson of Dunkeld, being the officiating prelates. Dr. Walker, now Bishop Sandford's successor in the See of Edinburgh, preached the ordination sermon, which was afterwards published, and excited considerable interest at the time. The fruits of the election of Bishop Sandford to the episcopate are obvious from the rapid increase of the communion over which he presided. During the time he held the episcopate, from 1806 to 1830, the number of clergy under his jurisdiction increased from seven to twenty-five, of whom, says the author of his memoir, "five, formerly independent, submitted themselves to his control, and seven officiate in congregations recently formed, and sanctioned for the first time by himself."

In 1807, no event of any consequence occurred in the history of Scottish Episcopacy. That year, however, is marked by the death of the Rev. John Skinner, of Longside, Aberdeenshire, the venerable and truly pious incumbent of that humble and rustic district for more than half-a-century. This clergyman was one of those who, as observed in my former paper, was persecuted by the government for his religion, he having been imprisoned in Forfar jail for six months, for no other offence than that of having performed divine service to more than five persons. He was a

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profound scholar and theologian; while he was no less di tinguished as a Scottish poet; and, as such, he was appreciated b some of the most eminent men of his time, who were his friend and correspondents. His "Ecclesiastical History of Scotland from the earliest period to the year 1788," although peculiar ii style, and defective in arrangement, is the only history of value which we possess. He died in the arms of his son, the late Bishop of Aberdeen, whom he had the happiness to see at the head of the Episcopal College. His memory, his genius, and his virtues, are still cherished by the Scottish Episcopalians; and of him it may be truly said, in the words of the poet, that

"A man he was to all the country dear;
And passing rich with forty pounds a year."

In a preceding number I directed my readers' attention to the following facts:

1. That in the Roman buildings the arch was used only for convenience; and instead of courting admiration, shrunk from notice. 2. That the architects of the middle ages did not imitate the Romans only because they could not.

3. That the rib and pointed arch were introduced, not as ornaments, but as necessary deformities.

4. That it was the unavoidable prominence of these features which, by giving taste a compulsory direction, as it were, drove men into the peculiarities of the Gothic, or rather Catholic, style.

This last assertion I illustrated in the history of the rib, which, on its first introduction, was ornamented almost at random, as will readily be perceived in the following specimens (see Plate): No. 1, fig. 1, a rib in Iffley church; fig. 2, a cluster of ribs in St. Peter's church, Oxford; fig. 3, a rib in the north aisle of Romsey Abbey. The designers of these ribs seem to have been feeling their way in the dark; yet, if I am right in fancying that these attempts succeeded one another chronologically, in the order I have assigned to them, even here we may discern a tendency towards the character which ultimately prevailed, the section of fig. 3, if taken half-way between the points a, a, being not unlike that which I took from the aisles of Christ Church chancel. In the progress

It may be here observed, that Mr. Skinner's emoluments never exceeded the above sum; and too many of the present clergy are at present in the same situation. The district in which he spent his long life is a perfect wilderness. The thatched house or dwelling in which he resided is still pointed out to strangers.